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N BISTORY-
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ANGI 3
BEING
A Theologicall Treatiſe of our
Communion and Warr withthem.
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THE EPISTLE.
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fromhome, and in this retirement,if I in-
joyed nor the happineſſe of his wiſh, to
have v9 Th tymare, leiſure with di-
Sfiity , (for T pretend but to an excuſe) yet
it was without any juſt cauſe of reproach,
for the warre found me abroad,not ſent me
rhither , and I have beene onely wary
' without a juſt and warrantable reaſon, to
ingage my ſelfe in that condition, from
which a providence ſeem'd to reſcue mee.
But of all the peeces of our life , wee are
accountable for thoſe of our greateſt lei-
ſure , whereas publike and viſible imploy-
ment gives its owne account. It was faid
of Cato, that hee conflited yvith manners ., as
Scipio did voith enemyes ; The conflict with
manners, as it is a kind of warre, from
which no condition will free us, fo lei-
ſure and retirement is commonly the op-
portunity of it ; for ſuch enemyes will find
us ſooneſt in that condition , as on the
other fide, wee have anadvantage by it, to
ſeeke out, and improove all the ſtrengthes,
and aides , that are requifite for our
owne defence , and the incommodating
of our' enemyes. In this watre therefore,
to which my leiſure more eminently ex-
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of'd me, and to which alſo it more fit- |
ted & determin'd me, I was diverſly acted,
according to the ſ{everall methods,and oc-
caſions of warre , by the great Generall of
all his people //ws Chriſt, ſometimes con-
ficting with the knowne, otherwhiles per-
ſuing the diſcoveryes of the unknowne
corruptions of my owne heart, and others.
I found affuredly , Thar a mans foes vvere them
of his avvne houhold , and that ro be delivered from
the ill men onr (elves , vvas to beavovved as 4 rich
and high mercy. But as moſt warres , that
have their riſe and beginnings at home,
and from within , are not determin'd, and
concluded within that circle, but to grea-
ten and aſſure their party , and prevailing,
ſeeke the aſhiſtance of forreigne aides, or
find (at leaſt) their homebred differences
and diviſions made uſe of by neighbou-
ring powers , who. while they pretend to
helpe their friends, ſerve themſelves , or
ſome third ſtate , to which their proper in-
tereſts ingages. and determines them. : So.
did I conceave,that in this ſpirituall warre,
there were not wanting aides and. afli-
ſtances from without, that were of mighty
influence in the bufinefle of our fight-
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whoſe intereſts are — concern'd
in it , by not knowing or conſidering, can
neither improve our moſt a&tive, and moſt
powerfult-friends, or enemyes, to our ad-
vantage. I was guided therefore by ſuch
thoughts as theſe to the enfuing medita-
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rſt defigne I had , was to-diſcover what
influence the evill Angells have upon vs,
and our actions, what parts they-a&t,& how
they communicate ernſcves tous, ahd-
affe&t us for ill. But as commonly things
have not the ſame place in the execution,
which they have in the defigne, ſo I found
it neceflary in the method of this diſcourſe,
to confider firſt of the Angells-in their
pure naturalls, and then, (as of the: moſt
eminent patterne of Angelicall power and
influence) of the good Angells, and after
that, (with the due difference of the abate
of power and ſtrength which finne had
cauſ 'd) of the influence,and effe&ts,which
the -evill Angells have upon mankind ,
which every oneexperienceth,thoughfew,
enouphknow itor conſider it.
And becauſe in a ſubje& of this na-
ture, nothing is more eaſy , then to wander
evento the loofing of our ſelves in the ip
culative part , Tendevoured-to-remedy = 1a
inconvenience throughout , by certaine
practicall Corollaryes , which might re-
duce the notionall part of the diſcourſe to
the uſe and endintended; and mightlerus
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—Tar EPISTLE
| ſee how much our intereſt is concern'd in ii
the right knowing and improoving theſe
mighty ſpirits. And laſtly , becauſe the
Scripture I firſt pitcht my thoughts upon
in order to theſe things, furniſht me with
proper armes for this my warre, I judg'd
it would be a good acceſle tothis diſcourſe
(of which alſo it might conſtitute a third
part) toſhew thoſe armes,and to give what
light I could totheright wearing anduſfing
of them.
| Forotherthinges I, pretend neither to
ſuch a method , or language, or whatever
elſe of that kinde, as is wont to begett a
reputation with many readers ; for beſides
the vanity of ſuch affe&ations in a ſubject
eſpecially ſo ſerious, theſe thoughts were
form'd for a more private ule , then their
preſent condition leads them to; nay ſuch
thinges as were but neceſlary , as a divi-
ſton of this diſcourſe into chapters (of
which it was eaſily capable) a more cor-
rec printing, and ſome other perfectings
of a like conſideration, have by reafon of
the buſines of my owne occaſion , and a
miſtake ſomewhere , beene wanting; this
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W 1 pretend to, to magnifie God in thoke
| mighty hoaſts of ſpiriruall ſubſtances, _
which he manageth wonderfully and dif
ferently , for the good of his children;
to gratifie and ſerve the good Angels,who
(it I may judge of others by my {elf )
have been too little conſidered, in order
to them, or our ſelves; and to profefle,and
(as much as in me lyes) to aſſiſt, to an
irreconcileable , and everlaſting warre,
with the greateſt and moſt inveterate ene-
mies of God and man, the divell and his
Angells: And laſt of all (which I men-
tion'd in the beginning ) to give one in-
ſtance, that I have not beene idle in theſe
buſy times, nor withoutthe thoughts, aud
defignes of warre , in an age, when warre
is become almoſt the profeſſion of all men.
Why I inſcribe theſt papers to you, ty
deareſt Aother,will neede no larger account
then this; Nature and your ovvne goodneſſe , have |
form'd you ableft , to pardon. me ih any thing, |}
Vherein I ſhall neede it; And of all T have knovvne
of eicher Sexe, ] have mett voith fevv more ailt-
gently inquiſitive , or pertinently reaſoning of things
of 4 raiſed and abſtrafted nature, ( efecally which
might have influence into the good of another bfe)
chen
————————————_—
erm mutt > SA a2 nee
THE EpisT. DEDIC-
"ew your ſelf. To which I adde, Thar / pro-.
eſſe ro have infimre igagements , to avovv my fe elf:
| before all the vyorld
KY
Moſt honoured Mother
| Your moſt obedient Sonne
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Moſt Humble ſervant | {«
HENRY LAWRENCE
OO CIT uy
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ATreatiſe of our Communion and
| warre with Angells.
Epheſl. 6. 13. 12. 13. 14. 15. 16. 17. 18.
Put onthe vohole Armony of God, that ye may be able to
ftand againſt the vviles of the Divell ; For vyee vvreſile
not againſt fleſh and blood , but againſt principatires,
againſt povvers , againſt the Rulers of the Darknes/
of this vvorld , againſt ſpiritudll vvickedneſſe in high
places, &c.
Sy H E great externall cauſe of all
Ws (27 our evills is the Divell, who hath ſuch
BD Rx a kinde of relation to. our fins , as the
holy Spirit hath to our graces , ſaving
& that hee findes a foundation within us
FRO to build upon, matter out of which hee
extraCts his formes, whereas the holy Spirit doth that
worke as well as the other , and is put to the paine of
foundation worke as well as building. I call him the
externall cauſe in oppoſition to the working of our
owne corruptions., which are our owne propelly and
moſt of all within us. In other reſpects hee may be
ſayd to be the internalf cauſe alſo, for hee mingles him-|
ſelfe with. our moſt intimate. corrnptians , and the}
Seate of his warfare is the inward man. Now becauſe;
hee hath a greater influence into us then perhaps wee|
confider of , and the knowledge of our enemy is of
reat .concernement to the warrc wee muſt have with!
him, L.defirealitle to inquire into this mighty enemy
of God and man, that wee may knowe him, _
im,
——
—————————w—
wo
2 A Treatiſe of our Communion
him, ſo farre as to fit us for conflict, and that wee may
knowe him and diſcover him , for hee is a perfect Iu- =
eler , hee raignes not much when his tricks are diſco- Lo
vered , and that wee may knowe him and refift him, if _
hee ſhall embolden himſelfe to Rand his ground as th
often hee doth. FJ
The Apoſtle from the beginning of the 4 Chap. had &1
taught them how they ſhould live in generall , firſt| | |,
among themſelves , then with relation to thoſe that
are without , ver. 18. 'Then hee condiſcends to parti- -
culer duties of Huſbands and Wives , Parents and a
Children , Maſters and Servants, and laſt of all before| =. |;.
hee concludes, returnes to that which hee had mentio- af
ned in the 3.Chap. ver.16. where hee beggs of Godas fro
the moſt defireable thing in the world,that they might be te
ſtrengthened according to the riches of his gracen the inner th
man : Heere hee turnes his prayer into ani exhortation, my
wherein hee provokes them ?o be ſtrong:n the Lord, and hs
tn the power of has might, ver. 10. That is to ſay, though
you have all faith andall knowledge , and worke well, | BE
yet you muſt perſevere , yee muſt goe on , and you ol
f muſt doe it with ſtrength: It is a great matter to come ha
_ [into the liſts , bur it 1s great to runne alſo, and to Go
fight when you are there, for you ſhall meete with th
thofe rhat ſhall oppoſe you and conflict with you, up
therefore be ſtrong in the Lord, and in the power of his mapht, Go
that is with the Lord by his yer is his mighty |
Agent ſhall worke in your hearts ; Be not ſtrong in wb
your owne. ſtrength , in your owne purpoſes , in the Fl
freedome of your owne wills , ſo was Peter , who got _
nothing by it , bur in the Lord, his Spirit can treng- 2
then,can raiſe,can confirme you. mc
Ver.11. Put you on the whole Armour of God;God is able
to preſerve you , but hee will doe it by your fighting, |
| . and
——
WV o _ Re —_— en _—__—_—__ hs A. As a. er...
Ee,
DO
And Warre with Angells. _
and your Armour muſt be ſutable to the hand that
wields it , which is the Spirit of Godin you , and the
jenemy it conflicts with, which is the Divell : Againe,
it muſt be the whole Armour , if you want any one piece,
that place will be expoſed to danger , alſo , All, tor of-
fence, and defence, that you way fave your ſelf by de-
ſtroying your enemy , that yee may bee able to ſtand againſt
the wales of the Drvell, that is , that yee may hold your
ground though you ſhould receive wounds,and thruſts
yet that you nn not give way , as Ver. 13. that yee
may withſtand in the evill day ; The day of temptation
is anevill day , a day of trouble, aday of tryall, and
often in reſpect of the event, evill, therefore deliver us
from evill : And having done all to ſtand, that is, if you
doe all in this fight God commaunds you,and omit no-}
thing , by the vertue of God, you will ſtand, but there
is nodallying with ſuchan enemy , your ſtanding muſt
be a fruit and reſult ofdoing all.
Thewiles of the Dzvell; the word is Methods, that is, the
divelllikea cunning fencer hath his faints,knowes how
to take his advantages , and like a great commaunder
hath his ſtratagemes , by which hee dothas much as by
fine force , and theſe are well laid , there is a Method in
them to make the worke the ſurer , one thing depends
upon another , and all contribute to make the reſult
firme.
* For wee wraſtle, that is, de confliftu, eſt ſermo, non de ludo,
we ſpeake of conflicts, not of play, or ſport ; not againſt
Fleſh and Blood, that is , that which wee have onely in
our eye is fleſh and blood , wicked men that wounds us
and perſecuteus, where note, that God calls all wicked
men , all the enemies of his Church , but fleſh andblood;
now. they are the mioft periſhable things when God
will blowe upon them , for all fleſh zs graſſe; though the
| 3:
enemies
4 A Treatiſe of our Commumon -
enemies be never ſo great and mighty, they are but as
oraſſe and ſtubble. TEE”
Or ſecondly fleſh and blood, by which may beunder-
ſtood your carnall luſts, the concupiſcence of the fleſh,
and the boyling and ebullition 0 the blood to anger ,
and all paſſions, it is not ſo much, or it is not eſpecially
againſt theſe you wreſtle , but rather againſt him that
adts them, and makes uſe of them to your ruine and
diſ-advantage, which is the divell, and this hee may
perhaps ſpeake againſt the opinion of theHeathen,who
[underſtood not the operation of thedivell,but thought
all our conflicts was againſt internall paſſions.
But againſt Principalities , hee ſeemes to deſcribe the
divels heere which are our enemies,firſt from the prin-
cipality of their nature, by which the eminency and
raiſednes of their nature in reſpect of this viſible world |
isſet forth , that as the ſtate of Princes difter eminent-
ly from other men , ſo the nature of divells, as Princes,
excells the nature of men and of all-viſible things.
Againſt Powers ; hee calls them Powers fimply without
any addition to ſhewe the eminency ofrheir power, aſ-
well as of their natures, that as they havea nature, farre
above fleſh and blood, fitted for great things ; ſo they
have a power futable and fitted toadt this nature , as
may be ſeene by their effe&ts, both upon us and upon
the world, though wee are not ſo to judge of their
power as the Manichees, who feigned two ſupreame
powers-a goodanda bad ; which conflicted perpetually
each with other , for their power falls as farre below |
Gods, as it is above us, and infinitely more. -
Againſt the Rulers of the darkneſſe of this world: Heere the
Divels are deſcribed fromthe unjverfalldominion they
havein this world ; they are called the Rwlers of the dark:
neſſe of this world, to ſhewe what the Divell is converſant }
about y q
W IV, Ris Vw ow Wu
ons
|itſhewes thethings about which his malicious ſtudyes
a ———— — —
—
| _ And Warre with Angelle. 5
about, all his workeis to bring indarknes, and tofhewe
principally the ſeate of his Erapire : Hee is not the
ruler of the world, that is Gods Territory, but of the dark-
'nes of this world, the childreti of darkiies ; thotigh hee
ceaſeth not to interpoſe, and excerciſe rule,even over
the children of light, andwithin the Saints, ſo farre as
darknes poſſeſſeth them. It is alſo-called the darkneſſe
of this world, toſhewe theterme of his Empire; it is but
1nthis life, in another himſelfe ſhalbe ſubject ro dark-
nes, andeternall torments.
Againſt ſpirituall wickeaneſſe m high places : Beza tranſ-
lates it {pirituall malices , the words are ndpakre +
Toe, the ſpirituallnes of evillandwickednefle, car-
nall wickednefles are inferiour to ſpiritual wickedneſ-
ſes, which occupieththe higheft part of the foule,which
poſſeſles the underſtanding more, andare not laidout
1n carnall paſſions, and coneupifcenees,foas the Divell
hath a moſt excelling malice. Heselayes out himſelte in
| theexcercife of, and provoking' us to the moſt ſpiri-
tuall wickedneſſes , thongh hee is-in the other alſo , and
labours to make even carnall fins as much ſpiritual as
is poſſible, by caufing thenvto be ated againſt light,and
againſt love and engagements.
In high places ; the wordis niger vexvics : Bexa tranſ-
lates it, znſublimz, on high, that is, in high places ; your
enemy hath the advantage ground, hee is on high, hee
hath gained the hill , hee is intheaire, how mighty an
advantage this is in acombate you knowe , but it figni-
fies in Heavenly,as in the margent of your bookes,which
may haverelation aſwell to things as places, andthen
are. converſant; that is to take all heavenly thitigs from
us, and-to deprive ns-of what eyer is heavenly. And
vow what ſay you to your Antagoniſt, heere is adread-
F 4 ALT ET full|
—_
—
6 A Treatiſe of our Communion
full enemy formed already , you have heard fables of
Giants;heereis a Gyant indeed, great inſubtilty,excel-
lent in nature , mighty in power , large in dominion,
above all, eminentinilland malice; weeare apt to feare
onely , what wee ſce, but inviſible things are the beſt
and worſt , they are the greateſt, as our originall fin |
which wee ſee not but by its effects ; and this great in-
viſible prince that caſts ſo many darts at us , the blowes
of which wee feele , but conſider not the hand that
gives them , whence comes all our miſcheife: I would
ſerour this enemy alitle in his owne coulours, that wee
may knowe him,and knowe how todeale with him, wee
ſhall ſurely finde him as blacke as wee can paint him, the
ignoranceofourevills may cover them, bur not relieve
them; let us knowehim , and wee ſhall knowe how to
deale with him, there is ſtrength and might in Teſus
Chriſt, God hath but raiſed himup as Pharoah tomake
his power knowne upon him, wee have weapons can
reach him, andanarmeftrongenough , but wee muſt
arme ourſelves, but weemuſt uſe it, wee ſhall overcome,
but wee muſt fight. Put on thereforea firme courage,
for before all be done your enemy willappeare extrea-
mely blacke, and dreadfull , and yet to comfortyou,
greater 15 hee that t5in you, then hee that is in the world.
Now for a moreperfe& knowledge ofthis great ene-
my,wee will launch alitle into that comon place, of the
nature of Angells , yet keeping neere the Scriptureand.
not departing fromour afſuredrule, the wordot God,
nor intending ſo large a compaſle of diſcourſe as the
thing will beare, though the knowledge of it is of very
oreat uſe in many reſpects, but ſo farre forth as it may
affordatulllight,tothe diſcourſe wee haveundertaken.
And firſt, how excellent ſoever their nature is ,
that they arecreatures , there is noqueſtion , though|*
Ariſtotle!
GW > @ CO. bk,” © 5 wr CT TE.
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——
Ariſtotle will needs have them eternall ſubſtances, a
thing altogether derogatory to God, who onely is
eternall , and therefore as the firſt cauſe, muſt needs be
that Moſes dorh not particularly deſcribe their crea-
tion , accommodating himſelfe to the rudenefle, and
ignorance of that time, in which hee writ, and there-
fore particularizes onely in viſible things.
But that they were created wee havecleare ſcripture
for it , Coloff; r. 16. For by him were all thingrcreated,
whether in heaven or earth, viſible or inviſible, whether they be
Thrones or Dominions, or Principalittes, or powers, all things
were created by him and for him : Weeſhall not inſiſt heere
upon the particuler titles , but you ſee heere creation
of things in heaven , aſwell asinearth, and inviſible ,
aſwell as viſible , ſo Pal. 148. 5. Let them praiſe the name
of the Lord, for hee commanded and they were created. W hat
was Created? all that hee had named before, the heavens
and the Angells. Hee begins with the firft and moft
eminent peeces of creation : 1f.you aſke when they
were created?certainely not before the created matter
God created the heavens and the earth; it they had:bene
therefore created before, there ſhould have bene abe-
ginning of time , and working before that ; beſides
its ſaid God wrought all his workes infixe dayes , aud
reſted the ſeaventh. It you aſ ke what day they were
created ? in all liketyhood , the firſt day with the fu-
preame heaven , in refpect of the fimilitude of their
pature ; they give alſo another reaſon Job. 38. 7.
When the morning ſtarres ſang together , and all the ſons of God
/hoxted for joye , becauſe they ſeeme thereto applaud
God in the workes of his creation : vizt ; when. the |
| And Warre with Angell. >
1
the former and maker of all other things : It is true | |
of the viſible world, for Mofes ſaith , In the beginning |
higheſt heavens andfirſt matter was created.,. out of-
| whichother things was formed. 2. Theſe|
TAPE)
|
-——.
= z
—
ET" 0 A Treatiſe of our Communion _
2. | 2. Theſe excellent creatures are true ſubſtances,
and doe really. exiſt , contrary to the opinion of the
Saduces, that denied Angells and Sprrits, that is, that it
| thought by the name of Angells was meant nothing pl
but good or ill inſpiratians,or motions,or els the won-| | ni
ders and apparitions which were wrought by God); th
|butnothipgismoreabſurd then this for. Wi
x. | Firſt they.were created, therefore they were ſub. OI
ſtances andnat accidents in another ſubject. Wi
2. 2. They are endowed withunderſtanding and will, of
| by virtueaf which they were capable of finning , and on
departing from the truth, of obeying , or ſtanding out! fin
| againſt God. b tic
3. | - 3. Fromtheiroffice they appeare before God,they ef]
ſerve God, wee are commaunded to make them our th
Patternes, they come tous, admoniſh us of Gods will, int
they teach, protect and comfort us. th
4. | 4. From their apparitions and ſervices , they ap- Wi
peared often to the Fathers, they wraſtled with Iacob, be
eate with Abrabam, carry the ele& into Abrahams ch;
boſome , they gather the dead ar the day of judge- Ar
ment, and wee ſhalbe like the Angells; alfo Chriſt was un]
ſaid not to take upon him the nature of Angells, and tul
Paul chargeth Timothy before Chrift and the ele&t| | | Bu
Angells, and Chrift is faid to have.a name given him| led
above the Angels: Laſtly to give a groundout of Phi- ſut
loſophy, Ariſtotle ſaith that to the perfection of the
world it is neceflary that there ſhould be three forts of he:
ſubſtances; inviſible , viſible, and partly inviſible and
| partly viſible ;: as if hee had hit (as indeed hee: did)on hay
Gods creation: 'The ſecond are the heavens andele- wil
ments , and compoſitions out of them , the laft are | bo
| Men, which have an inviſible ſoule, andaviſible body,/| | = r
| | the
|
and hold.the middle, the firſt therefore. muit be the|
$ Angells:1
—_
GETRT >T
And Warre with Angells. 9
Angells : If you aſkeas an appendix to this , whether
Sz
1C the Angells have bodies,or are altogether incorporall, } |
at it is a queſtion controverted betweene the Philoſo- |
To phers , the Schoolmen, and the Fathers ; the Plato-
n= | niſte would haye them have bodies, to which many of
l; the Fathers adhere ; Ariſtotle and the Schoolmen
would have them altogether incorporall , the reaſons
b. on both fides are not unworthy confidering , if one
would amuſe themſelves in that , out of which the
1, Scripture gives no iflue,I will not trouble you with it,
ad onely this, its ſafe to ſay, that rhey are not efſences ſo |
ut ſimple as they are alrogether uncapable of compoſi-
tion, it is onely proper to God to have his being and
ey eflence or ſubſtance the ſame ; Angells are mutable ,
ur | they conſiſt ofan at which they are , and of a power
II, into which they may be reduced , it is one thing in
them to be fimply , and another thing to be indued 7
p- with underſtanding and will, to be and to be good, to
£ beand to be wiſe, God onely is { am, uncapable of any
ns change , as ofany compoſition; To ſay God were an |
'@- Angell, were a derogation, as to fay hee were a body ,
—_ unlefſe you ſhould meane by a body, a ſubſtance, as Ter-
nd tullian $d.and ſo called God a body, thar is, a ſubſtance :
&| But if they have any ſuch compoſition , as may be cal-
im| led a body, it is certainely of the greateſt finenefſe and
TY ſubtilty a ſpirituall body , and therefore not like to
he be of thax grofſenes that either the aire is, orthoſe
of heavens that are framed out of the Chaos , but neerer
nd the ſubſtance of the higheſt heavens, which ſeeme to
on have bene made at the ſame time : To conclude, it
le- will be ſafe to ſay that in compariſon of God they are
EC bodies, in compariſon of us they are pure and mighty
ly Spirits. From this that hath bene ſaid in generall, of
bell | the nature of Angells, confider by way of corrollary.
L B F 1 rſt
-
CE
A Treatiſe of our Communto |
I. Firſt in that theſe bleſſed ſubſtances are creatures bi
brought with you by God, out of the ſame wombe of c
nothing , and raiſed from that lowenefle tothe height [-
and dignity they poſſeſle , how great then is that God =
| that can make and forme ſuch beings from nothing. :
| | Wee praiſe workemen that with all accommodations :
| | of inſtruments and matter can produce ſomething -
worth the looking on, but nothing and ſomething
are all alike to God ; Alſo hee can make of one lnmpe _
a veſſell of honour , as eaſly as of diſhonour , if the} | i
workman be to be eſteemed by the worke ; conſider h,
theſe mighty pieces,and who made them, breake into | ur
an admiration and bleſſing of God , as David did Pfal. A
| 204. I. Bleſſe the Lord , O my ſoule , O Lord my God thou art
very great, cloathed with honour and Majeſty , why hee was n
able to forme and create thoſe mighty things and pe”
among them the Angells, ver. 4. Who maketh his An-| +
gells ſpirits, his Miniſters a flame of fire , where (by the __
| way) hee gives you their nature and office,for their na- hs
ture they are ſpirits raiſed. andexcellent , for that of- G
fice,they are miniſters. | oj
2. | 2. But ſecondly if God created them , then feare Me
them not hee hath a hand over them till , hee that ;
bounds the ſea, will bound the divells , T hey arereſerved Tos
?n chaines,as well to theic effects, as to their puniſhments, |
they cannot breake looſe nor get beyond their Tedder: _— |
| On the other fide thereare good ones amongſt them , | y
| which ſhalbe ordered to your advantage by this maker FEY
and creator of them , who mindes us as well as them , SH
and mindes them for us, of which wee have a good mop
pledge in Iefus Chriſt , Who tooke not on him the nature of =
Angells, but tcoke on him the ſeed of Abraham, our nature ard Sr
ſurely all creatures ſhall fubſerve to rhat compofition _
| of which Godis apart, : Wn
i | 3 It TOY
——— —_
- YU WEDY WIT" > Sanpay” — ——__ a
4 oh ob Sx ,
nh,
= And Warre with Angells. .
3- If Godcreated the Angells, feare no loweneſſe,
t | God can raiſe you high enough'in a minute, can you
- | imaginealmoſt greater termes of diſtance, then from |
c nothing to an Angell, wee ſuffer many gradvall changes
5" in our bodies and ſoules, but God can raiſe us in a mo-
'S | ment; if hee pleaſe, to the higheſt pitches of grace, or
5 comfort, and proſperity. | | |
S 4- How great 1s that love to piece up with much| 4. |
_ care, and paines ſuch veſſeNs as wee are, who could in a |
©| | [moment caſt new ones of a better forme, and fill his
T houſe with Angells ; but hee loves our tribe, and hath |
oy condiſcended tous , and done more for us then for the
l Angells.
" 5. You ſee reaſon to conſider of the Angells notas| 5.
v inſpirations , motions, fanſyes,'or phantaſmes , but as
d] of reall ſubſtances , and exiftences,, mightie ſpirits,
- thatin the frame of the world and order of nature come
* neereft God, and poſſeſſe the next place to him, for ſo
- they are, and as ſuchare the immediate inſtruments of |
- God, which have ever had muchto doe with theſonnes | |
of men,though ſometimes in apparitions moreſutable |
wk to ournature, ſometimes in a more ſpirituall converſe, |
” ; more agreeable to rheir owne nature, but ever they |
have bene beingh that have had and ſtill have , a great |
oy part to play , and therefore as the good Angells are of|
FS more uſe then wee conſider, ſo the evill (which is to
ki our purpoſe eſpecially) are moſt powerfull and mali-
" gnant ſubſtances , farre above the capacity of fleſh
« and blood, carrying themſelves rather as Princes and
| Powers , and Dominions , and being acted with the
p greateſt malice,arcalwaies watching,alwaies tempting,
| alwaies obſerving, ever (if wee looke not tot) ruining
"| | {anddeftroyingus,warring with weapons ſutabletoour
if complexions and luſts , betraying ſimple ſoules with
nh B 2 their
—_ 4A.
RY
————
| in the power of the Creator that they may not bee, yea
__--- A Treatiſe of our Communion
their methods and wiles, ſo as without a great power of
God, wee ſhall not be able to eſcape them : 'The not
conſidering of this enemy gives hima mighty advan-
tage, wee hope in ſome meaſure tounmal ke him.
Wee have conſidered two things already concerning
the nature of Angells in generall , firſt that they are
creatures , ſecondly that they are ſubſtances and have
bility, or immutability.
And firſt wee ſay that as it is peculier to God onely
to be without beginning,1o it belongs to Godonely to
be without change, or ſhadowe of change , and that the
Angells as creatures are reduceable to nothing , by the
ſame hand that made them, ſo as though there be no
corruptible , or mortall, yet in reſpect of an active
power of God,upon which their being and life depends,
they may be called corruptible, and mortall, becauſe as
it is in the power of the Creator that things are, ſo it is
ſo much they are in Gods hands,though the beſt pieces
of nature, that if hee doe but withdrawe his hand , they
all moulder to nothing, there neede no great activity
be put forth , a meere ceaſing to uphold them is ſuſh-
cent .to deſtroy them ; but yet when yee ſpeake of
changeable or corruptible , it muſt be underſtood of
the next and intrinficall cauſe, and not of the remote
of the Swnne, though Sol& homogenerat hominem, but of
their parents, ſo as the Angells may properly be called
incorruptible and immortall, becauſethey are ſo by na-
wills , but of their nature and ſubſtance , the reaſons
are. |
' made uſe of both : Wee ſhall now confider their muta- |.
paſſive principle in them , by which they may be called |
and outward cauſe, as men are not called the children |
ture ; I ſpeake not now of the changeableneſſe of their |
Firft |
M2 4
DE ——_——_—_—
the Ware with Angells. | " I;
of Firſt becauſe the Angells are not produced out of | r.
't the power. of any matter as corporall ſubſtances , and
1- theſoules of beaſts,but are produced onely by the word
of God, and therefore as they have no internall prin-
Te ciple of being , ſo havethey none of diſflolution, for
re! || | there is the ſamereaſon of being, and not being.
7e Secondly Angelicall natures as the ſoules alſo of men, | 2.
"E] arenot compounded of matter & forme, but are ſimple
formes and ſubſtances , ſubſiſting by themſelves ; now
y all corruption , mortality , and death is by the ſepara-
-O tion of the forme from the matter , as when the ſoule
1e is ſeparated from the body , which is corruption , or
1e death, or when the accidentall forme is ſeparated from
0 the ſubject, as white from the wall, or health from the
ad | man , now what ever wants matter is incorruptible ,
7e becauſe there is no compoſition, and ſono ſeparation;
s, bur the Scripture concludes this beſt in afſlimulating
As the ſtate of immorrality in which wee ſhall be to the
is Angells; This is the third confideration wee make of
4 the nature of Angells, that they are immutable.
25 Fourthly. wee will confider of the apparitions of | 4.
Yy Angells , of which wee heare ſo frequent mention in
y the Scriptures, and the conſideration whereof will
Gu proove ſo proper toour purpoſe. |
Of One manner of their appearings hath bene in
of dreames , another in viſions, the third in aflumption
re of bodies,and that either of bodies formed of nothing,
n\ || {or of pre-exiſtant matter them formed , or poſſeſſing
of and acting naturall bodies already made.
d Some have thought, there hath bene no aſſumption
1- of bodies , but onely an appearance to the fancy and ,
_ imagination ; but that muſt needs be otherwiſe , for |
15| | | what ever is a ſubſtance which is not a body, nor hath
a body naturally united , and yet is ſometime ſeene
TH ——y yy.
06j.
Anf.
-:
(converſe which men expect with t
figurative declaration , thar the word of God ſhould
|orno, intaking humane ſhapes? Anfw. Firſt though
chey appearedin a humane ſhape , they were not true|:
men , as Chriſt was atrue man , becauſe hee was per-|
A Treatiſe of our Commumon
witha bodily fight or viſion muſt needs take up a body,
and further this was not an imaginary andphantaſticall
apparition , becauſe ſuch an imagination 1s not ſeene
by the ſences without, but by the fancy within.
2. An imaginative ſight being onely within in the]
imagination conſequently appeares to him onely ,
which ſo ſees it, bur that which 1s ſeeneby the eyes,be-
cauſe it exiſts without and not within the minde, may
be ſeene alſo of all others ſuch apparitions, were of the
Angells that appeared to Abraham , to Lott , and to
the men of Sodome, who were ſcene by them, and in-
differently by all. |
But if you object to what end was this aſſumption
of bodies , fince the power of the Angells exceeds
all bodily might (and this willnot be unuſetull to con-
fider fince it makes way to ſhew to what end they
appeare and what they have done, and can doe for us
and upon us, both the good and bad.)
The Angells aſſumed bodies for the manifeſting
themſelves , not for the doing of their worke ; but
that they might familiarly ſpeake with men , without
their terrour and dread. Aquinas gives other reaſons,
that they might manifeſt the intelligible ſociety and
-o_ in another
life; And in the old Teſtament that it was a certaine
rake humane fleſh, for all apparitions in the old Te-
ſtament were in order to that apparition of the ſonne
of God in the fleſh : 1f you aſke mee what kinde of
bodies they tooke, and whether they were true men
ſonally and hypoſtatically united ; but bodies were not
The
united
i — _
P TOY d. « 4 WR
Fe TE pt PITT DET *
* - -
united to the Angells, as to their forme , as the bodie
is tothe ſoule which is its forme , nor was the humane
nature body and ſoule , united to the perſon of any
Angell, but they tooke bodies to them as garments
which they rooke up, and laid downe upon occaſion.
If you aſke of what thoſe bodies conſiſted ? It is
like ordinarily of ſome of the Elements, as of the
ayre. And if you object that the ayre is improper
to take figure or coulour , becauſe it is ſo thin and
tranſparent ? 'The anſwer is, that although the ayre
remaining 11 its rarity doth not reteyne figure or cou-
lour , yet when it is condenced and thickened, it will
doe both as appeares in the clouds. Anorher way of
| And Warre with Angells. 4 I 7 ;
appearing was in poſſeſſing ſome naturall body , ſo the |
divell entred into the ſerpent , and an Angell ſpake in!
Balams Afle; ſoyou read often of men poſlefled wirh |
evill Angells, the men ſpake not , but the divell in |
them, the like may be ſaid often of the good.
Now ifany ſhall aſke what becomes of thoſe bodies?
The anſwer is, if they be createdof nothing, they are
reduced into nothing, by the power of God; But it
they be formed of pre-exiſtent matter, the worke
being done for which they were taken up , they are
reſolvedagaine intotheir Elements,or Principles, but
it the bodies werenaturall, reall and exiſtent before ,
they were left ſo againe , by the departing of the An-
gells, ſo was Balams afſe and many bodies pofleſt by
thedivells caſt out by Chriſt. |
Another conſideration is whether the Angells ha-
ving aſſumed thoſe bodies , did put forth acts of lite ,
whether they ſpake and ſung, or cate anddrunke , as
they ſeemed to doe; this is handled with much contro-
verſie , but it is certaine they did what they ſeemed to
doe, as appeares by the plane direct ſtory of Moles
| con-|
Qu—————————_—_
CUT —_— yo—m—__—_ WIgng II UF _rrr dad Wn dt. ts. tn *” _— "> I
ny _— :
wo
Anſ.
| concerning the Angells , that appeared to Abraham ,
| and they no way diſtempered, for if the ſences are or-
16 A Treatiſe of our Communion
and others , and this is aflur d that what ever the An-
gells appeared to have,or doe, that they had, & did,for
they never deceived your fences, their coulour, their
ſhape, their cating, their drinking, their ſpeaking was
what it ſeemed to be, for the fences are not deceived
about their objects, if the diſtance be proportionable,
dinarily capable of being deceived, then you may que-
ſtion any thing , ſubjected to ſence , as whether the
ſnow be whit, 8c. Now all this they did,not by vertue
of an internall forme, but an Angelicall power , quic-
kening and mooving the body they afted;and it is ob-
ſervable , that when the Angells would hide their na-
tures , that they might converſe more familiarly with
men , they would cate , and drinke, and ſpeake ; But
when they would be acknowledged for Angells, then
they denied to eate meate, as Iudges 6. in the ſtory of
Gadien, and of Sampſon , Indges 13. If you aſke what
became of the meate they eate, for their aflumed
bodies needed no nouriſhment ? 1 would aſke you
what became of their bodies , their meate aſwell as
their bodies was reduced into nothing , or the pre-
exiſtent Elements , of which they conſiſted , as that
which Chriſt cate after his reſurreCtion.
There is one queſtion more in this ſubject , with
which I will end, and that is ; Why the Angells make
not their operations now , as formerly they have
done ?
The heathen who were ignorant of the wayes of
God, aſcribe this to the ſins of men , that Cod being
now diſpleaſed with them , hath no more minde to
converle with them; But the reaſon is quite otherwiſe,
becauſe as God would be worſhipped in ſpirit and
truth,!
|
—_—— i th. a —_—_—
©
| And Warre with Angell : | I7
truth,ſo hee would have us walke in the ſpirit,aud con-
verſe more with the ſpirit then formerly , and Chrift
being now in the fleſh, and in heaven, hee would have
the ſpirit being now given, hee would have us converſe
with the ſpirit , and theſe ſpirits , in a more inviſible
way : As alſo the Church being now confirmed by
God, needs not thoſe viſible , and ſenſible confirma-
ceaſing of miracles , they were appropriated to the
laying of fondations, both of the law and the —_—
we walke now in the vertue of theſe apparirions, which
were of old andin the power of theſe miracles, and
beſides wee have faith enableing us to converſe with
the Angells in away moreſpirituall : So much tor the
apparition of Angells.
Firſt from the immutability of the Angells , you
ſee the reaſon of their indurance, nothing can deſtroy
them , but God immediately , and God will not , the
ſame reaſon is for the ſoules of men , for they as the
pounded of matter and forme, bur are pure ſubſtances,
created and infuſed by God immediately , and ſo not
ſubject to corruption : And for glorified bodies, when
they ſhall have put on a celeſtiall forme , thzs corruptible
ſhall have put on incorruption , this paſſive principle by
us live , by the faith of him , anda greater meaſureof|
tions , as formerly , which is the reaſon alſo of the]
Angells are not produced out of matter , are not com- |
p-
then be in the ſame conditionof the Angells,uncapable
of tadeing or alteration.
From the apparition of Angells , ſee the care that
God hath had of his Church in all times , Hee hathnot
left himſelf without witneſſe to the world , in that hee gave
them raine and fruitfull ſeaſons, nor to his people, for hee
which they are corruptible ſhalbe deſtroyed, they will|.
hath ven them rhe apparitions of Angells and invi-
ſible ſubſtances. _ Secondly
Coral.
I ee ee eee ets ata _
—
_
VU.
o
were not their owne, Heb. 1. 14. Are they not all mi-
———
1$ Of our Communion
Secondly, learne the dignity of ſaints that have had
the Angells to be their miniſters , and fo farre as to
humble and debaſe themſelves to take up ſhapes , that
niſtring ſpirits, Sc. -
Thirdly, conſider the meaneneſſe of mans nature in
reſpect of the Angelicall, wee cannot beare apparitions
ſcarce in our owne ſhape ,. but out of it in any higher
wee are confounded.
Fourthly,ſee the bleſſedneſle of our conditions, wee
ſhall be as the Angells,as little depending on Elements
and outward things, the more wee can frame our ſelves
to this independency of living now , the more raiſed
weeare,it is good to have our happines in few things ,
and to be eaſily able to quit the reſt.
Fiftly, admire not bodily beauty , you ſeean Angell
which is a creature, but one degree aboveus can frame
beautifull ſhapes , which ſhall be ated and moved and
within a while comes to nothing , and this beauty of
our bodies , this Elementary beauty , this mixture of
whit and red, is almoſt as periſhing , alittle blaſt of
ficknes , a little undue commotion of the humours
renders it alſo nothing.
Sixtly , ſee the great love of the ſon of Godin his
apparition , who though above Angells, as being their
creatour , Coll.1.16. Though hee were God bleſſed for ever,
yet did not abhorre our nature, but as hee tooke our
nature and not that of the Angells , ſo hee tooke it
up indeed, not in ſhewe, as the Angells who troubled
not themſelves, with the heavineſle, indiſpoſition,and
vildeneſle of our bodies , but Chriſt fo tooke our na-
ture, as he ſubjeCted himſelte to all our naturall in-
firmities, and to have as wee, a vilde body.
Seaventhly, by the frequency of the former appari-
Te tions
my —_
——
——
PIP —_—_——
" And Warre with Anpells. 19
tions of the Angells, you may know they are not idle
now , — wee living by faith have not ſuch a
0
viſible converſe with them as formerly,but as miracles
are ceaſed, ſoare their appearings ſeaſed, but not their
it is as reall : But of that in another place.
So as the fifth thing will be to conſider about the |
they have from God concerning us. |
Andfirſt, wee muſt know that the doCtrine of the
Ro Gardians hath bene exceeding antient , not
onely amongſt the Chriſtians , but the heathens alſo,
who drew much of their knowledge from 'the Scrip-
| ture, and they thought that every man had his Angell, |
which was his Genius, hence are thoſe phraſes , Invits
Minerod , & contra genut facere , that when their Angell
or Genius inſpired them one way , they woulddo acts
notwithſtanding contrary to ſuch inſpirations, and
to their Genzus. |
Secondly , ſome; not onely Philoſophers , but Chri-
ſtians have thought thatevery man good andbad, was
under the guidance of a good Angell, which to the re-
probate was an aggravation of their finnes , but it is
cleare that the tutelage of the good Angells , belongs
onely to the elect for ſo it is, Heb. 1. 14. Are they not
all mniſtring ſþrrits, ſent forth to miniſter to them who ſhall be |
heires of ſalvation ? Excluſively , that is , to them and no
others. Els hee would not have-made it a priviledge,
and prerogative to the ſaints, but given it in common
rather amongſt men. So Plal. 91. 11. Hee ſhall groe his
Angells charge over thee , but to whome? ver. g. thoſe
which make the Lord their refuge, 1o that it is cleare , for
them and for no others.
workings though their converſe be not ſo ſencible, yet |
adminiſtrations of Angells to us , and the deputations |
And it doth not hinder, that this was ſpoken imme-
| C2 diately
— —
Ts
2.
| hoſt amongſt them and to them all, for their uſe and
20 Of our Communton -
diately to Chriſt , for ſo are all the promiſes which
concerne the elect , they are made , and made good
firſt to Chriſt,and from him as a head they diſcend to
his members.
A third conſideration will be , whether every elect
perſon hath a particular Angell deputed for him, or
whether all indifferently ſerve all: Not to trouble you|
with the diſpute, ſomeincline rather to the negative, }
becauſe they thinke it is a derogation to the goodnes
of God to his people , who gives them the heavenly
protection , but neither doth this ſatisfy mee , nor
their anſ{were to the places ragged , for the former
opinion, but before wee proceed further I affirme :
; That it is probable that every ele hath his _— |
and peculiar Angell deputed as his keeper and com-
panion, yet ſo as extraordinarily many may be ſent to
his ayde, for proofe of this Math. 18. 10. Take heed that
you iſe not one of theſe little ones , for in heaven their An-|
ells doe alwayes behold the face of my Father which 25 in
_ Wherein ſeemes to beheld out plainely the
particular guardian-ſhip of Angells, for hee faith, zhezr
Angels, that is, their particular Angells, els hee _
have faid the Angells, which arenot onely their An-
gells, but the Angells of all the elect with them, ſo as|
hee ſeemes to have meant their particular Angells|
which were deputed to them as tutors and keepers, |
which becauſe it was a thing ſo honorable to them, they |
ought not to be diſpiſed ; the Antzents were of this
opinion; and therefore Terome ſayes upon this place ;
It isa great dignity of ſoules that every one from his |
nativity hath an Angell delegated for his keeper. Alſo
Acts 12. 15. when the company with one accord af-|
firmed that it was Peters Angell , that knocked , as a
thing}.
OI Inge —_——— —
.| Angell or Genzus: Now no man afirmes or need affirme
[preſerving and keeping withalldiligence ; But as God
n
Cn od by,
nd
| And Warre with Angell. / .2F
thing notorious amongſt them that men had their
particular Angell guardians; And from this opinion
amongſt the Iewes aroſe that received and common
opinion among the heathen , that every one had his
that upon occaſion there are not more then one de-
puted to the ſervice of an elect man (which may fatiſ-
fiethem of the other opinion)for manyAngells carried
Lazarus into Abrahams.boſome , and the Angell of
God rejoyce over one finner that repents : Beſides
more Angells then one brought Lott out of Sodome.
As for the anſwere out of that place of Peter , that it
might be one of his Angells, that lookes like an eva-
fion,nor ſeemes it any derogation,but an honour to the
ſaints to have their particularAngells,ſo as wee doe not
limit them to one , in all caſes ; About this there are
ſome other queſtions mooved; As when this Angell
Guardian begins his charge , whether when the Thild
is borne , or baptized, orafterwards. 'There is no rea-
ſon why the beginning ſhould depend upon Baptiſme
or any ordinance ; for the other if one would argue it
there might be more queſtion , I ſhould rather:thinke
that the Angells begins the execution of his charge,
aſloone as the ſoule is infufed , for though the child be
apart of the mother, yet it hath a diftin&t being of his
owne, and is a perſon conſiſting: of ſoule and body:
Againe ſome confider whether the Angell keepers.
doe ever leave men or no with whoſe Guardianſhip
they are be truſted ?- Certainely never totally , for as
our adverſary the divell goes- about ſeeking whom hee
may deſtroy ,.ſo our Angells intend their worke ,. of
leaves us thart affliction or:- fin may: follow ': So may
the Angells of God alſo, whichare his meſſengers and
C 3: mini- |
v4 —_ — ww —_——_ A. po
—___— — —
"a Of our Communion
| miniſters, they may withdrave tor a time of afflition| I] | p01
| and the like, and returne againe for our advantage: for pla
the keeping of theAngells is nothing els, but a certaine An
| execution of Divine providence concerningus ; Now | Þ| | fro
| God never leaves us , therefore not the Angells , But OX&E
they are often with us as Phiſitians are with thoſe who| | | Go
have filthy ulcers , they ſtop their noſes, 8 adminiſter to (
themedicine,ſo doe they, our vanity 8 fins extreame- hin
ly offend them , as it doth God , yet their obedience \
to Godand Love tous, keepes them ſteddily to us, this
though in our ill waies, wee are no waies pleaſant to I
them , but They ſhall alwayes beare us intherr armes, as| i [of ,
Pal. 91. that no evill befallus. | ture
Qu. The next Queſtion as an Appendix of this is , whe- bra
| ther Provinces, or Communities have their Angell] W | zen!
Guardians or no: It is very probable they have,as men B
their particular guardians , and yet the concurrence| | |and
and affiſftance of more as they need, that place of the F-
x0. of Danzel is famous where mention is made of the| | | ord
Prince of the Kingdome of Perſia, and of the Prince of | | dies
Grecia,andof Michael their Prince ver. 20.21.and ver. || |and
13. The Princeof the Kzngdome of Perſia withſtood him , but | | of |
Michael therr Prince came to helpe him:Upon this place ſo| || | gov
cleareIerome,andallexpoſitours agree , that thereare| I |the.
Angells deputed to the care and protection of Proven-| || | rits.
ces & Countries, ſome-other places are brought, but this | | rits
cleare one ſhall ſuffice; The fame reaſon alſo might be! thin
given forChurches whichare Communities very deare| iſh | els u
unto God; 'Thefathers were of that minde, and many | I} | juſt
bring thoſe places of the Revelation to the Angell of | | whit
particularChurches,as of Epheſus,&c.which they under-| I | 10 rc
ſtood of the Angell Guardian; I will not diſpute that , | | vens
but that place of x. Cor. 11. 10. might mee thinkes as| I | ordi
probably be urged, where the women were to have|
Power
—_— ————
4 And Warre with Angpells. 23
power over their Heads, becauſeoftheA ngells,in which |
place certainly the Angells, not the Miniſters,are meant.
And me thinkes it is pro ratzo or an argument rather
from theleſſer to the greater, God dothtake care for
oxen,faith Paul, then much more forMinifters; So doth
God giveſuch honour to Provinces, then much more
to Churches , which are Communities much dearer to
him, but Iſhall not enlarge this now particularly. _
Wee will now ſpeake of the reaſons , why Goduſeth
this miniſtry of Angells towards us.
If you aſke in generall why God uſeth the miniſtry
of Angells? It is for his owne glory , hee hath crea-
tures Gout him fit for his ſervice , Dan. 7. 10. there is a
brave Court , Thouſand , Thouſands miniſter unto him, and
ten thouſand times, ten thouſand ſtand before him.
But if you aſke , why God uſeth this Miniſtration
and Guardianſhip of Angells, towards us?
Hee doth it firſt to preſerve that Eutaxy that good
order , which hee hath pur into things , as thicker bo-
dies, and more inferiour are managed by more ſubtile
and powerfull ; So the Bodies of the Beaſts by a ſpirit
of life, and irrationall ſpirits by rationall, as Men
coverne Beaſts , ſoby the ſame reaſon of proportion,
the Angells which are inviſible ſpirits , and are all ſpi-
rits,havean influence upon men, which are partly Gi.
|rits and partly bodies. Thus the Fathers, all viſible
things are moderatedly inviſible, which what can it be
els under God,ſay they, but the Angells and ſpirits of
juſt men , becauſe things muſt be governed by-that
which is higher and purer then it ſelt; So thatas God
in reſpect of the earth and fruits of it , places the Hea-
vens next him , I will heare the Heavens ; So in thisſub-
ordination , Angells comes next to havean influence
upon rationall creatures.
————
Secondly, ;
—
24. Of our Communion
. |” Secondly, God doth it forour very great comfort| -
and conſolation , what a happines is it that a haire of
our heads cannot fall to the ground without Gods notice,
that they are all numbred , that God knowes and mindes all
our wayes; but now when God ſhall raiſe up ſuchpowers |
for us , when wee ſee the chariots and horſes, this addes
to our courage and affurance as it did to Iacobs, God
hath ſaid hee wall never leaves , nor forſake us : But when
wee ſeecorne and wine,when wee ſee him compaſling
us about with meanes ſutable to our neceſlities , this
confirmes us , as being a helpe proportionable to our
neede, wee ſee our goodand our defires, not onely in
the remote cauſe, but in the next and rmmediate. God
hath formed the Angells, for the effeCting many great
workes about us andupon us, though wee little confider
it; now when wee ſee mighty creatures, fitted for thoſe
ſervices,wee ought to have ſtrong conſolation, but the
Angells are framed miniſtering ſpirits, Heb. x.14. God
indeed dothall things, yet hee ſpeakes by men,and tea-
cheth alſo by his ſpirit, & there is a forme above men,
Angells, which hee uſeth alſo, they beareus im their armes,
and feech their tents about us, and doe much for us.
Thirdly God uſeth the Angells for their good and
honour,whom hee yonchſafeth to uſe as fellow-worke-
men with himſelfe and his ſon ; this was Pauls honour
that hee wrought together with God; Now the An-
gells which are deare to God are uſed in great imploy-
loves to ſome imployment or other.
grow betweene us and the Angells, with whom wee
muſt live for ever, and whom wee muſt be like : Now
love growes by mutuall offices,as is ſeene in the love of
mothers to their children, which increaſe by foſtering
ments, as God is wont to ſerve himſelt of thoſe hee |
Fourthly that there may a love and acquaintance |
and tending on them. | Its
—cl_ «
| ——
IF And Warre with Angells. 25
rt | Its good to bea Saint,that yee may have the tutelage | Corol.
of of Angells , Thes honour have all the ſaints, and none but| 2.
C5 th .
all The wicked have no Angells to looke to them, to
rs| MN . | rake care of them particularly , though they may fall
es perhaps under ſome generall charge and care, as they |
od doe allo of God, that they may be preſerved to their |
en! condition. God takes care of them ſo farre, and fo
1g may the Angells, but they are properly Guardians and!
TO miniſtering ſpirits to the ſaints, they are particularly
ur miniſtering ſpirits to the heirs of ſalvation.
in| Its good to be a Church for the ſame reaſon, there| 2.
od being to Churches a ſuperadded deputationto that of
at Saints , for to Churches alſo Angells ſeeme'to be
er deſtined,to which purpoſe that place mentioned before
fe is not inconfiderable, x Cor.11.10. becauſe of the Angells,
he on which place Peter Martyr ſfayes, wee ought to
od thinke that they have a care of our Churches aſwell
A- as of the lewes , for ſayes hee, it is ſaid Dan. 12. that
n, Michael the Prince ſtood for the children of Iſrael,
es, and that this place is meant of the Angells and not of
the Miniſters , you have alfo the authority of Calvin,
nd who obſerves the word Angell is never appropriated
(on to Miniſters, without ſome addition , as to the Angell of
ur Epheſus, &c. beſides 8
nN- There would have bene more reaſon to have ſaid,
V- [that the women ſhould have had power of their heads
ee| | | in reſpect of their huſbandes, or the whole congrega- |
tion , then the Miniſters onely, and to improove this!
ce | turther, let this conſideration worke upon.you , leaſt
ee the Angells be provoked to withdraw , as Itold you
"W they would , this is common to Churches and Chri-:
of ſtians both, for as the holy Angells rejoyce at the |
Ag converſion of a finner , and in our right order, fo; |
ts D they Sy
———oe co.
—
26 Of our Communion
they are offended and chaftice according to their com-
miſſion given them from God , when wee doe other-
wiſe.
Thirdly that fince the happines of theſe blefſed An-
gells lies in working as it doth, for it was given as one
reaſon of their charge , that they might worke with him ,
ſo onrs alſo, and though the ſervices wee areimployed
in may ſeeme much belowe us, yet if they be Gods,
and in reference to that order hee ſets in the world and
much more, if they be in order to the ſaints and their
ood and advancement , then be not aſhamed of the
orice which Angells performe, and be not weary of
working which is the beſt improvement of the holy
Angells.
G Pankdy let us ſo walke both as Chriſtians and
members of Churches, that the Angells may diſcharge
themſelves of their worke with joy and not with
griefe, for that will be unprofitable tor us.
Thus you ſee in generall their charge you are fairly
weited on, you have particular Angell Guardians , and
in caſe of need you may have whole legions.
our bodies and mindes , where it will be requiſite to
confider firſt of the knowledge they have of things ,
after of the excerciſe of their power, and then proceed
to the evill workings of the evill Angells , which is
that prineipally intended. |
Wee have already made this corrolary , that wee
ſhould ſo walke as the Angells might diſcharge them-
ſelves with joy at the Laſt day ; But that which ſeemes
to be the proper uſe of the Ag ocing point, is , that
wee ſhould leade heere Angelicall lives, if the Angells
guard us and accompany us , wee ſhould ſavour of
their converſe : Men are knowne by their company ,
Next wee will come to confider of their power oyer |
they
RE
they are not idle attendants , fuch as great men have
for a parade and a ſhew , nor is their ſpeciall influence |
upon our outward man , as wee ſhall ſhew hereafter ,
mee thinkes wee ſhould not keepe fuch company in
vaine, but ſhould ſayonr of a ſpirituall abſtrated com- |
munion , that as they tooke bodies to themſelves in
their apparitions , not for any pleaſure they had in|
them, but for our need; fo wee ſhould uſe outward and
bodily things for the needs of the bodies , and ſhould
pleaſe our ſpirits and the good Angells with whom wee
converſe , and who are about us , by gainin your ,
as much of the fleſh and corruption as is off fe , and
bring the body as neere as may bee into a fpirituall
frame by poſſeſſing it in fanCtification and honour ,
and by making it ferviceable to our minde , uſing it ,
and not being uſed and commannded by it ; 'This will
gratify the good Angells which the Scripture expects
at our hands, r. Cor.1r.10. But this onely by way of
addition to'what was ſaid before. PRE
That wee have next to ſpeake of, is the power of the
Angells, then , how it is excerciſed andpat forth to-
wards us. |
And becauſe a great peece of their abilitie lies in|
their knowledge, wee will confider that :
That they are indued with an excellent knowledge,
as being the higheſt of all intelledtuall creatires , is
withour all queſtion, and will appeare in confidering
what their knowledge is. | | |
And firſt Auſten and the ſchook-men, which follow
him , give unto the Angells a knowledge which they
call Copnitio matutina & veſpertma , a morning and
evening knowledge, or a day or anight knowledge.”
They call that the morning knowledge, which re-:
{pes the things in its cauſe, and'that the evening
D 2 know-
And Warre with Angells, 27
28 Of our Communion ” | L
knowledge which reſpeQts the things in its effects,
the one 15 a cleare knowledge, the other obſcure.
So as the-morning or cleare knowledge is; that by
which the Angells ſee all things in the warde, that is
in the funne by whom they were created; The evening
things in themſelves or in their owne natures.
As the knowledge of a line or circle , by a Mathe-
maticus deſcription ; is a right knowledge in the
beauty and proportion of it , but the knowledge of it
feions.
guiſh't either into a naturall knowledge, of which in
a great meaſure the good and ill were partakers for
ſo it is ſaid, that ſome ſtood in the truth, andothers
fell from the truth, Joh. 8. 44. Hee was a murtherer
rom the beginning , and abode not in the truth, Therefore
there was a truth and knowledge which ſome adhered
| to and ſome not.
. | _ The ſecondis by revelation , ſo to the Angell in
Daniel was revealed the miſtery of the 70 weekes, ſo
the Angell revealed to Iohn the things hee knew not
before, and of ſach things are they the meſſengers to
the ſonnes of men.
Athird is by experience , ſo they ſee the manifold
wiſedome of God in the Church, and this is of great
uſe to the good, and evill Angells, for the fame way
men have to grow wiſe they have alſo.
A fourth is a fupernaturall knowledge , with which
the elec Angells were indued, not in the creation, for
then it would have bene a naturall knowledge , but
afterwards : Arid this anſwers a great objeCtion , why
ſome Angells ſtood and ſome fell, when as they all
4
or darke knowledge, is that by which they ſee the ſame |
as made in the duſt, is to know it with many imper-
| But the. knowledge of the Angells may be diſtin- |
ſawe[|
HL. ©: £ ogy
will be impoflible to-finne, or to turne away from that
| wonld never have bene firmer , if their underſtanding
- [now yee know:-what it is to ſee G
And Warre with Aipells. © 29
fawe God; and, I haye formerly in/another diſcourſe
affirmed, that when wee ſhall ſee-God face to face, it
viſion. The truth-is, the reprobate Angells neyer ſaw
God, as the elec did, for the will of the:gqod Angells
had not bene other wiſe, enlightened, for it is the light
of the underſtanding -that Ta -the, great, influence
upon-the will,as wee ſee, fo wee effet and moove.Now
of the elect; Angells it is ſaid ; that they ;alwayes: behold
the face of the Father, which of the reprobate'is not ſaid ;
he face-to face, that
is to ſee him evidently, clearely, as hee1s.to beſeene,
without a ſtraitened and modificated vifion.,. which is
the great happines of men : You ſee.now what kinde
of knowledge the Angells have , the laſt of which,
namely fupernaturall,was peculiar tothe eletAngells,
and ſtood them in ſuch ſteade-as it-kept them trom
falling away, when others fell to their owne perdition.
| If you aſke mee how, or in what manner the Angells
know ? Wee muſt conſider , how wee.our ſelyes know ,
wee know a thing as wee ſee it, for the eye of the body
hath a kinde of reſemblance to; the eye of -the-minde,
now to ſeeing there is required firſt apower;/of ſeeing
in the eye.: Secondly alight through which weeſee , it
the eye be blinde , or there be a hurt or wound in it ,
that there be not a facultie of ſeeing, you fee not
though you have light , and there a be light alwell
aSaneye, or youee not neither. : Thirdly the ſpecies
or image of the thing you ſee , this altogether makes
viſion ; So in the underſtanding there is in like manner
the power of the underſtanding, by which wee are
made able to judge, then ali hey which the minde is
enlightened toperceive its fret and then the ſpecies
D 2 £5 Or
— Q—
4 ORG 2 we WT” TI Pn, Ie > "PW.
; 4 ” 4 bs Loo ae 'Y GRAN - * dit; Kee Y 0" CO od
F oe SR + at, 2-6 Lads "ITY, 4 > CdS . «(aa p
* * 4 '® - = a _
"»* oO
ZO , our
4
or image of the thing , our of the underſtanding, by
which the thing is made preſent to the underſtanding,
'The two firſt are common to us with the Angells, to
| wit , the power of knowing , and the light by which
wee know , they know more, but the way is the fame.
The queſtion is onely of the laſt whether they under-
| ſtand as wee , by ſpecies or images received from
things or otherwiſe ; It is certaine they know not all
things by their owne eſſence, as God doth, for God
likenes and copie of all other things , and therefore
knowing himſelfe as hee doth moſt perfectly , hee
knowes every thing , els of which hee is the copie:
Somethings they know by their owne eſſence, as the
e ſees thelight by it ſelf, not by any image of it ; ſo
he Angells know themſelves , by their owneeffence ,
but of things without then , they know them by
ſpecies , and repreſentations not which they take of
Gro the things , but ſuch as are pur into them , by
God; Wee take of the image of God firſt by our
outward ſences , as the eye takes of the image, of
what ever it ſees, then by our fancy, and laſtly wee'
forme a kinde of intelligible ſpecies ſutable and pro-
portionable to the things wee would know : But the
Angells , which have not either outward or inward
ſences , have not this way of knowing things , and
therefore know them by ſpecies put into them by
God. +
One thing more is conſiderable, that iswhether the
Angells know by reaſoning and dividing -and com-
ounding as wee know, by drawing conſequences ,
boo principles already acknowledged.
It 18 certaine they apprehend things quickly , as ap-
mm... SH
containes all things in himſelfe, and is himſelfe the|
peares by the compariſon of a learned and wile m_ |
| wit
Fr And Warre with Angells. 37
with one who is not ; give a wiſe man any ground or
principle, hee will make out of that many concluſions :
So in matters of numbring and account; an accountant
will tell you that ina quarter of an hower,that another
would be a day about. And though they doe know
things by the effets, and by reaſoning, yet it is with
that quickneſle and certainty, that our greateſt under-
ſtanding is darkneſle to it.
ticular things, and what ever is done heere ?
Firſt, it 15 granted that they know one another ſo
as there is no Angell in heaven , which is not knowne
one another , and ſo not be lefſe happy : Even as wee
ſhall know the enumerable company of Angells , and
the ſpirits of juſt men , nor is there any Divell in the
ayre, or ſeas, or under theearth , which the good An-
gells know not , for how could they els refift them, on
our behalfe. |
Secondly , it muſt needs be granted that the good
Angells know not onely the ſeverall kindes and ſpecies
of things , the humane nature, and all the kindes of
creatures in heaven, and earth, and ſea, with their pro-
perties and natures perfectly and exactly , (for men in
a great part know theſe things , how much more
powers ſo much ſuperiour) but alſo they know parti-
cular things , that as God knowes all —_ by one
image and likenes , which is his efſence, (which is the
efficient , finall and exemplary cauſe of all things, ) fo
the Angells by thoſe many univerſall ſpecies , which
are put into them by God, know not onely univerſall ,
but fingular and particular things, for as any thing is
more raiſed, and excellent, ſo it hath its ſtrength and
power more united, and is more eficatious,and there-
Another queſtion is whether the Angells know par- |
by his fellow ; Without which they would not enjoy
—
fore
i,
a
— —
| Corol.
| treaſures of wiſe
32 ' Of our Communion
fore with their underſtanding onely by the univerſal
ſpecies of things put into them by God ; they know
thoſe things; which men take in,by their'many ſences,
outward and inward ,/ to wit ,' particular and ſingular
things. |
But now whether the Angells know all the parti-
cular ations; what ever is done, faid, or ſuffered, is
more queſtionable ; Of thoſe committed' to their|
charge there'is no queſtion , but to affirme ſo of all,
andall at once, were to intrench to much upon Gods
priviledge, to whom and to no other all things are
open, and naked, there is to much of infinity in that.
As forour thoughts , affeftions, anddehires , they
know them either by revelation, or externall fignes,
For God is onely the ſearcher of the hearts , 'Thou
onely knoweſt the hearts of the children of men. But they are
extreamely ingenious in gueſling , if Phifitians, by the
pulſe and temper can tell your affe&tions and paſhions, |
as that you are in love or take care, if awiſe man, or
an acquaintance can do any thing this way, they much
more.
Firſt obſerve that in this vaſt compaſſe of the An-
= knowledge, and the ſeverall kindes of it , it was
upernaturall knowledge that ſtood them in the
greateſt ſtead, the other periſhed with them, it was
the beholding of the face of God , that filled them
and poſſeſt them , that tied them faſt to God , that
wrought effeCtually upon their wills , the other An-
=_ that had all the other ſorts of knowledge in the
argeſt compaſle of it , carried it to hell with them,
and the ſame difference of naturall and ſupernaturall!
light,is ſeene amongſt us every day;why doe the poore|
receive the _ and Chriſt , in whom are hid all tht|
me and knowledge , when the wiſe and]
he
knowing!
{knowing men caſt it far from them ; Its certain this
| is the greateſt wiſedome in the world to take Chriſt,
4
And Warre with Anpells. | 33
” mm—
tomake ſure ofanother life, this is wiſdome, and eve
other thing in compariſon , is folly ; but whence timed
this poore man wiſdome and others not ; but becauſe
they ſee nothing of God after a ſupernaturall way,
they ſee God in a proportion; as the divells ſaw God
before the fall; there wants lite, there wants fire, there
wants a touch in what ever they ſee, that would im-
proove all, that would render all the reſt efficatious :
The ſame ſermon that ſpeakes to the reaſon onely of
one man, ſpeakes to the heart and conſ{cienceof ano-
ther: It isa goodly picture toothers, but it wants life,
they looke upon it with pleaſure , but they will never
tallin love with it ; They will never eſpouſe it, or as!
wee told you, they ſee the circle in theduſt, but rhe}
beauty and proportion , which is the tempting thing ,
that they he not; Pray therefore for ſupernaturall
light, that will improove all the reft, and all the reft
without it , will but helpe to render you inexcuſable,
and fo leave you.
Secondly , ſee the ground of the firmeneſle of your
condition inthe next life, you ſhallÞbe as the good An-|
gells » you ſhall ſee the face of God, and then you are
ure, youreyes nor hearts can never turne away from
that viſion,
Thirdly , yee ſhall know what they know , and as
they know it, whence you ſee what raiſedned of your
conditions will bee. CHE
Fourthly , ſec how exceedingly you are expoſed to| 4
the knowledge of the Angells.
Now having conſidered of the knowledge of the
ood Angetls, in which a great part of their ability
es, wee come to ſpeake of their power, and firſt upon ;
| corporall things. Wo: It!
Betheſda , and gathering together of the dead at the
God: But the victory they got Joſhua x. 15. to the
| Angell.
dimus, though with an inconceiveable dexterity, and
—_
34 Of our Communion
—
It is certain they can doe any thing which nature
can doe,either mediately or immediately;for example,
T hey can moovethe heavens, they cannot make them
ſtand ſill, for that is againſt nature, they can kill men,
but they cannot raiſe them from the dead.
Miracles they cannot worke unlefle as Gods inſtru-
ments, as in the mooving of the water in the poole of
day of judgement. | | |
God onely doth wonderfull things : Now a miracle
is not that which is againſt the order of ſome particular
nature , for then the flinging of a ſtone upwards were
a miracle , but that is a-miracle which is againſt the
order of nature in generall, as if a ſtone of it ſelf
ſhould moove upward, without any force or draweing.
So as the dividing of the Red-ſea was a miracle, and
attributed to God onely , but the killing of the firſt-
borne was none , and therefore attributed to an An-
gell; So the ſtanding ſtill of the Sun was aſcribed to
Againe, they doe ſome things immediately, as the
killing of the chemaing of Senacherib, and bringing
Peter and the Apoſtles out of priſon, - So they can
moove all corporall things almoſt in an inſtant ; they
can ſtirre tempeſts ; moove waters and windes, but
other things they cannot doe immediately ; as gene-
ration, &c. Nor can they do any thing as God , pro-
perly in an inſtant , and at their becke , as God and
Chrift , but either by locall motion or naturall me-
quicknes.
Laſtly all this power is whygded to the will of God,
tor ſo yee have it , Bleſſe the Lord all yee Angels which are|
— muyhty
FE And Warre with Angells. 35
mighty in ſtrength , which do his will, Pfal. 103. ſo Thy will
be done in earth as1t 1s in heaven, that is , as itis done by
the Angells; So God ſent his Angell and delivered
Peter, Acts 12.17. ſo ſaith Chriſt, Could Tnot have aſked
my Father , and hee would give mee 12 Legions of Angelts ?
For their power over us , over our bodies, it 15 the
ſame which they have over other things bodily. As
for our outward ſences they have great power oyer
them , and that either by forming new objects, ſo in
the 2. Kings 7. 6. The Lord er. a ſound of many horſes
tobe heard, by the army of the King of Affiria, which
put them to flight. So the Angells tooke fiery bodies,
2. Kings 6. 17. The mountaines were full of horſes and cha-
riots of fare. | |
Aoaine, they can make ſuch a commotion of the
humours , within our bodies , that many things may
appeare without which are not ; They can alſo ſhut
up the ſences, as to the men of Sodome, Gen. x4. who |
were ſtrucke with blindenefle.
As for the internall ſences , to wit , the fancy and
imagination , they have alſo a great power over them,
as appeares by their appearing in dreames and viſions;
for in ſleepe , our externall {ences are ſo bound up,
as wee yy be nothing by them ; now wee being
awake can by an act of our owne wills ſtirre up the
memory ' of things and provoke our fancies , -to the
apprehenſion of things paſt. An Angell therefore can
doe this much more , for what an inferiour power can
doe, that aſuperiour can much more doe. Doe wee
not ſeeimpreſſions in our fancy of things wee thought |
wee hadaltogether forgotten, which certainely is done |
by the Angells good and bad, which can make compo-
fitions of what they finde there , they cannot put in
new ones, but worke upon what matter they finde. |
| If ho As} _
.
Ge eee wee ew ns <homs wy —_—
_—
ith.
—_——
26 Of our Communion 4
| As for their power over our underſtandings , and Pe
wills this to mee is evident; that the great workes they Ca
have to doe upon us, is upon the inward man, and that an!
being miniſtering ſpirits , their miniſtration is ſpi- Wi!
rituall , andas the Divells, who though rhey doe ſome| dr
things to our bodies, doe ever infect our ſpirits; ſo the fit
good Angells much rather apply themſelves in their th
] miniſtrations to our ſpirits , but to-ſhew how they hu
| can operate _ our underſtandings and wills, wee will {1
| firſt lay this downe. re
That God can onely , effetually enlighten the w]
underſtanding , and determine the will, hee can bend ap
and turne, and forme it , which way hee pleaſeth ; But hi
the Angells can ou alſo , to thoſe pure ſpirituall [an
parts, & their ſpeaking carries a power with it, though| ſtt
God onely determine : Firſt as one man teacherh pr
another, 4 the Angell {pake to the bleſſed Virgin, by as
apparition, by voyce ; Sometimes by voyce without un
apparition , ſometimes by writing , ſo to Balteſhazer as
by writing upon the wall , but they can inviſtbly alſo ja
enlighten us, as appeares plainely in dreames , torſo fa
they ſpake to Ioſeph in a dreame,Math. x. and to many Or
others ; Now there is the ſame way and the ſame of
reaſon , of ſpeaking to us waking and ſleeping : 'To Ca
underſtand this, (and heerein the miniſtration of An- th
| gells to our ſpirits will appeare ) wee muft-conceive kr
firſt , that the phantaſmes of rhings , received by the m
outward ſences , are kept, and preſerved by the inward lap
ſences, or its organ , and inſtrument, as the ſpecies of AC
| ſounds,of ſhapes,or what ever els: Secondly that theſe tr
phantaſmes ſo kept , may be ſo mooved, by ſome ex-|
| trinſecall thing, as they may move the fancy, and pro- ap
voke it to repreſent and conceive more things and ba
| divers > Which neither appeare ,. nor are at that time he
percei[f |_
—_—_—— —
And Warre with Angels. 37
perceived, by any ſence, this appeares evidently; Wee
can fit in the darke, where wee heare and ſee nothing,
and multiply a fancy in infinztum, by an act of our owne
will : Alſo without our will, this often appeares, as in
dreames. Now this inlarging , alteration and compo-
fition, muſt be by ſome morion of theſubject in which
theſe fancies are , as alſo by a certaine motion of our
humours , and ſpirits. 'The fancy or imagination is
ſtirred up to the making of various apprehenfions and
repreſentations of things , this wee finde in dreames
which follow often the temperature of the body , as
appeares to every man, that hath in the leaſt obſerved
himſelfe ; Alſo in fickneſſes, which altering the bodie |
[and the humours , and ſo troubling the fancy, begets
ſtrange fancies , and makes dreadfull, and fearctull re-
preſentations to us , ſometimes extreamely fooliſh ,
as that which falls out as it were by chance, and by an
undue jumbling of things togerher ; Now this know,
as wee ſaide before, that what ever an inferiour power
can doe, that aſuperiour can much more doe , fuch
fancies as befalls us (as it were) by chance;as in dreames
or ſicknes , by cafuall, inordinate , or naturall motion
of the humours, that the Angells eſpecially the good
can moſt orderly and moſt efficaciouily move, becauſe
they doe what they doe from will and. counſell , and
know exactly how the ſpirits and humours mult be
mooved , that the phantaſmes may be conveniently
applied to ſome conceptions or apprehenſions , moſt
accommodate and fitted for the knowledge , of what
truth they would ſuggeſt. | | |
Againe an Angellcan remoovethe impediments of
apprehenſion , as it lies in any commotion or pertur-
bation of the ſpirits , or the humours , an Angell car
helpe it, and the impediment ſhall ceaſc,or it the =_ |
E 3 C
———_————
c—y
Corol.
I,
| have a perfect experience of a mans diſcourſe and;
—
28 Of our Communion
be to much intended, an Angell can in a great meaſure
accommodate and believe it.
Now of how great moment this is , to the enligh-
tening of our underſtandings , and mooving our wills,
all men know,that have minded, that theunderſtanding
receives things by the mediation, firſt of the externall
ſences, then of the fancy, of which the memory is the
treaſurer , ſo as all comes in tous this way, ſo that to
mee heere is the difference, betweene the converſe of
menand Angells,men can ſpeaketo our underſtandings
by "the mbillation of our externall ſences , Angell
which are ſpirits goe a neer way to worke, and ſpeake
to the internall, firſt of all , making ſuch compoſitions
there , as the underſtanding preſently takes of , and
reades what is written ; As on the other fide, the
underſtanding imprints much upon thefancy what it
conceives , there is ſuch a neere relation betweene the
body and the minde. Beſides this way of writing in
our fancies , almoſt what they will, and ſo ſpeaking to
us , by which they repreſent objects to dur as a
ſtandings,and our wills which often take and mooveus-
(as the objects of truth,or the appearance, hath a great
power upon the underſtanding, and the object of good
upon the will) beſides this, they can moove thoſe ſen-
fitive paffions which are in us ; Anger concupiſcence,
and like Sophiſters deceiveus with the coulour of good,
as wee finde by experience,and ſee in Peter and David,
and all the Saints. |
Firſt confider how great a knowledge the Angells
have of us , how great an advantage upon us , there is
ſuch alinke betweene the body , and the minde, that
which often moove us to chuſe, to command, to will, |
to be well acquainted with a mans outward actions , to
. actions 5 |
_ —— a. 6 —
—_
A And Warre with Angells. 39
actions, is almoſt to know him all ; But how: many in-
ward motions are there , which never 'come-to the:
view , how much boyling of the blood , toluft;.to.re-
venge,that never appeares inthe face,thatthe Angells
know by beholding the interiour ſences , much more
apparently then wee ſee it in the face; Beſides it it
come to gueſſing what was the meaning of fuch-a/|
looke , ſuch'a motion, « ſuch a bluſh, fuch a paleneſle, |
there wiſedome heere helpes them exceedingly; 1o as:
they are rarely deceived , beſides that as our thoughrs
are more in the fountaine then our ations, ſo the im-
prefſion.upon our fancie is greatet then'upon our face,
which our feare or:wiſedome often keepes/in; Thus:
much for their knowledge and light of us., which you
ſee how great it is: Then for their power upon us ,.
almoſt what can they not doe upon our bodies , upon
our ſences outward and inward, 'upatr our-mindes, for
by the meanes I have told you ,| what is it that they
cannot communicate to. you at theirpleaſure,ſpeaking
to the inward ſences, and cauſing the-underſtanding to
reade of , what they there. compound , and no: time is!
tree ſleeping and waking, they can:come toyou, when
the ſences are bound up , as in dreames; they need not
tetch the compaſle of our cares, andeyes , that wee
are faine to doe, therefore our communion is excee- |
ding great with the Angells, both good and bad; For
(beleeve it) they having ſuch a/price in''their:hands/,]
will not looſe it on either fide, the Divells malice will
not ſuffer them , nor the good Angells love and duty,
will not ſuffer them to be wanting to their abilities ,
Hee maketh hus Angells ſpirits, his Miniſters a- flame of fire ,
this fay ſome is witb: relation to their workeing to-
ward us,both in lightening and heating; This is there-
fore' firſt by conſidering the advantages they have |
upon
tI
40 Of our Communton
verſeis with them; ſecondly to confider this notwith-
ſtanding|,''that wee give not that which is Gods due
' |to the Angells, though they be the begrmning of his
creation, for firſt God onely knowes the heart, even our
thoughts afarre of, the Angells onely as I have told
OU. eRV7 <
. |. Secondly for working 'tipon gi , as all they doe is
under God, and infulfilling his will, which is the law
and rule they moove by , ſo they cannot put in new
ſpecies of things into the fancy, and ſuch as the fences
| had never any knowledge of, though they can make
many compoſitions and deduCctioris', almoſt to the
ſaying of what they will, yet their ability ſtretches not
to the putting in of what was never there before , as
to make a man borne blinde , dreame of coulours and
their difference, therefore , - ' a |
Thirdly , take theedof receiving ill impreſſions by
your eares or your eyes , 'or any way , if an ill man
tell you an ill ſtory once , the Divell will tell you it a
| thouſand times , 1t is a great happines to this purpoſe
not to know ill : And on the other fide , keepe your
| ſelves.in ſuch a holy frame , as may provoke the-good
Angells to. converſe with you , wee love to ſpeake
where wee are like to finde intertainement, and ſo doe
they and receive good images and impreflions of
things, that they may have matter to worke upon, for
of coulours.
Laſtly for your ſoules ſake keepe your body in a
igood frame , that the humours of the body be not
armed againſt you, to luſt, and anger, andrevenge; but
may be fitted for ſpirituall converſe. 4
upon us,.to conſider how great and intimate our con- |
.
—
|
,
—
as I told you they cannot make a blinde man dreame|
Fourthly fteare and pleaſe God, who gives bounds to |
w
the|
—_— p_—__
And Warre with Angells. 41
the moſt raging elements , water, and fire, and to the |
moſt mighty ſpirits the Angells , for they are his meſ-
ſengers , they doe his.will ; if you receive any good
motions or inſpirations , by the Angells, any thing of|
comfort, it is God that doth it, hee commaunds thar
creature aſwell as any other to give downe its milke , |
therefore let him have the praiſe , and if now you will
offer aſacrifice for this,offer it to the Lord,for ſo ſaith
the Angell himſelf, Indges 13. 16. Revel. 19. 10.
Worſhip God(faith the Angell toIokn : ) ſee thou.do 7t not.
The Angell had revealed great things to Tohn, and hee
would have worſhipped him , but faith the Angell, ſee
thou doeit not. Alſo 14. Rev.7. worſhip him ſaith the An- |
gell that made the heaven and the earth , and the ſea and the
fountarnes of waters. But |
Fifthly, love the Angells and gratify them, for they
love you and are mightily advantagious to you , they
love us much without all queſtion , for theirwills are
asGods will, and hee loves us and they know it,as being
deputed by him to miniſter to us : And as they them-
ſelves loveGod aboveall,ſothey loveus as themſelves,
which is the next commaund,for wee are their neigh-
bours , they are very neere us , and wee ſhalbe much
neerer heareafter when wee ſhalbe with them, and be
as they are.
Laſtly , wee may ſee their love by its effe&ts. Firſt
by theſs workes fo our good, they worke in us and
upon us , and then thoſe effects of love , they rejoyce
to looke into the good things prepared for us. 1. Pet.
L.12, which things to Angels aefire fo looke into, and as the
holy Spirit is grieved when weefin,ſoare the Angells
allo , as appeares by their contrary aftection of re-
Joycing at our good, and converſion, for then the An-; _
J
—
gells of heaven rejoyce. And therefore the Pſalmiſt pro-|
F vokes!
a - Of our Communion
| vokes the Angells to praiſe God , for his mercies to
bimſelfe and to us, and by the ſame reaſon that wee
hate the Divell , and refift him , wee ſhould love and
gratifie the good Angells: 'They hate God , they hate
and tempt us , the others doe purely and truly the
contrary let us know theſe ſpirits , and grow into a
greater league and familiarity with them , let them
not have lefſe of our love , becauſe they are ſpirituall
and inviſible , for that inables them to doe us more
ſervice, and ſo is God, whom wee love moſt of all.
In this tra&t of Angells , that which moſt imme-
diately and particularly reatcheth my intent , is to
ſhew the power they have over us , eſpecially over
our ſpirits , and the way they have to communicate
themſelves according to their power,efpecially to our
ſpirits , which wee have done already , though other
things as a foundation , and in order to this were ne-
ceflary to be knowne, and particularly that about the
Guardian-ſhip of Angells : From that formerly de-
livered wee deduced ſeverall corrolaries both from! |
the knowledge of the Angells, and from their power
of communicating it, to all which wee ſhall onely adde
this further.
That they have not this knowledge and power in
vaine , but according to their talent betruſted with
them , they lay res. Fe out for our advantage, as
concerning the outward man , ſo eſpecially and above
all, in relation to our ſpirits and inward man, tacitely
and in a fſpirituall way communicating: themſelves to
our ſpirits, ſuggeſting good things, and provoking us
to our duties in holines and obedience.
This I proove, firſt from their power , what they
can doe they doe , but they can communicate them-|
ſelves to our ſpirits, and our inward man ; they
| Can
—
ſpirituall things , the law it ſelfe the rule of all our
Bs —
| | And Warre with Angels. a
CL I————_—
can in a very great meaſure know our mindes and ne-
ceſlities , they can by the mediation of our fancies ,
and inward ſences ſpeake tous, almoſt what ever they
will, therefore they doe it : 'The reaſon is cleare , for
els they ſhould not ſerve God with all their might. But
wee told you before their obedience is the patterne
of ours , therefore their lovealſo, and wee proved alſo
that they did loveus exceedingly , becauſe God loves
us, andas being their neighbours , theretore wanting
neither power to enable them to their duty , nor love
to aCtuate that power , and ability , they are no way
wanting toſuch a communion, without which as I have
ſhewed they ſhould neither make good their love to|
God, in ſerving him , with their ſtrength, nor their
love tous in doeing us that good they areable todoe.
Secondly you may remember TI told you , that they
did formerly take up their ſhapes , not for their owne
needs, but for ours, nor for ours to facilitateany thing
they were to effect upon us ( for they could have com-
municated themſelves, as much to us without bodies
as with) but for other reaſons , as for the ſame , that
miracles were of uſe in the infancy of the Church, and
new eſtabliſhment of religion , therefore what they
have done , they doe , for their miniſtery ceaſeth not
though the way of their adminiſtration be changed :
Now to inftance,they have in a more open and viſible
way excerciſed themſelves in communicating to us
holines , and obedience , was given by the Diſpoſitzon |
and miniſtration of AngellsgA&s 7. 53. Gal. 3. 19. |
Confider thoſe places a little , it any thing was ad- |
miniſtred by God immediately , one would thinke the
law was, yet heere it is plainely ſaid, ordained by An-
Zells, that 1s, the miniſtery of Angells was in it, perhaps
F 2 the
|
2.
_—_—
Ce er erat
06j.
—
44. Of our C Ommunion
for ſo Heb.2. 2. If the word ſpoken by Angells , was-ſted-
faft, that is , the law , as for the Mediatour there men-
tioned, ſome underſtand it of Chriſt, others of Moſes,
bur it is cleare that the law was promulged by God,
by the miniſtration of Angells, and that though God
be faid to ſpeake thoſe words, it is Elohim, that is, the
word uſed reſpeCting his office as judge and ſupreame,
and therefore the Angell that before ſounded the
trumpet ,- now fours articulately the words , and
whereas the phraſe is God,ſpake,theſe words,that is, but
according to the ſtile of Viceroyes, who write in their
Maſters name , Charles Kng.
principall Agent, is aſcribed to the Miniſter Timothie
is ſaid to ſave himſelf, and thoſe that heard him. 1. Tim. 4.
16. And the Saintes to judge the world , who are but Mi-
niſters and approovers, 7-4 Chriſt is the great judge.
But God is ſo neereus, as hee ſhould doe it himſelf,
I, Cor. 3.16. Know yenot that yee are the temple of God,
and that the ſpirit of God dwells in you ® x. Cor.6. 19. Know
ye not that your bodie 75 the temple of the holy Ghoſt which us in
you, &c. Theſe things are to be underſtood ſpiritually,
(that is) wee are dedicated to God, as the 'Temple of
God, andGod is in us and amongus by his ſpirit, there
is no mention made of a perſonall union ; ſo Chriſt
Math. 18. 20. Where tno or three are gathered together
n my name , there I amin the midſt of them; Yet notwith-
by the way they adminiſter no ſuggeſtion , but what
is agreable to the word of God, which was given
by them , for they will not contradict the rule ,
that themſelves adminiſtred, and if any other be ſug-
the voice that ſpake it was theirs , and ſo ſome thinke, |
| Andoften in ph: 9m the word or action of the|
ſtanding hee is ſo neere us , hee doth not ceaſe to|
teach us by the channells of ordinances. (Where
geſted,
Pn —C
And Warre with Angells. _ | 45
geſted, it is from the other kinde of Angells:) To
proceede the Angell revealed to Mary the incarnation
of Chriſt according to the word Luke x. And others
in the ſame'chapter preacht the nativity of the Saviour
of the world,ſo Acts 1.they inſtruct the Apoſtles about
the returne of Chriſt to judgement, according to the
word, alſo that God is onely to be worſhipped, Rev. 19.
x0. And therefore Michael contended with the Divell
about the body of Moſes , that it might not be found
and worſhipped: Not to belong, an Angell comforted
the Angell of the Lord comforted Paul, and all that
was in the ſhip with him, Ads 27. So an Angell
2. Kings 1. 3. In a word whatever by way of in-
ſtrution,of admonition,of incouragement,they have
done in away more viſible in the infancy of theChurch,
that they doe not ceaſe to doe now, becauſe their mi-
niſtery remaines, though the way of their adminiſtra-
tion, for reaſons formerly mentioned, bealtered.
A third reaſon perfwading you to this may be that
which the Divells doe on their part, they adminiſter to
our ſpirits moſt of all , their apparitions being; almoſt
as ſeldome now a dayes as of the good Angells , they
goe about hike roaring Lyons, ſeeking whom they may devour.
Their nets are alwayes ſpread, they tende their ſnares
appeares by all manner of ſpirituall temptations , car-
'nall lufts are as much ſpiritualized by them as may be;
therefore the good Angells do the like , for their
power is greater, and their love higher then the others
malice. | |
* Fourthly from their commiſſion , Heb. x. 14. 1s
prooved their adminiſtration eſpecially to the inner
0 man,
ſtrengthened and encouraged Eliah to his worke.
alwayes , not ſo much for our bodies as our ſpirits , as
— —
| Hagar, and admoniſhed her of her duty , Gen. 16. So|
[I
—_—————
——
46 : | Of our Communion
man , they are miniſtring ſpirits , and what kinde of
adminiſtration that ſeemes to be, is excellently ſet
forth Pſal.91. 11.12. Hee ſhall grve his Angells charge over
thee to erpe thee in all thy wayes , they ſhall beare thee up in
their hands , leaſt thou daſh thy foote againſt a ſtone. In this
place the Angells are compared, firſt to nurſes, or
mothers , that have a charge over weake and infirme!
children, to keepe them and to guard them.
To carry them in their hands is a Metaphor , and
ſignifies a perfect execution of their cuſtody, to have
a Peciall care of them, and therefore is rather expreft
ſo, then carrying them on their ſhoulders, that which
one carries on their hand they are ſure to keepe; and
the ſpaniards have aproverb when they would fignity
eminent fayour , and friendſhip, they carry himupon
the palmes of their hands , thar is, they exceedingly
love him, anddiligently keepe him.
Leaſt at any time , thou [houldft daſh thy foote againſt a
ſtone : Hee perhiſts in the Metaphor ; Children often
ſtumble wil fall , unlefle they be ledd and carried in
hands, and armes ; by Szones, are meant all difficulties,
objections , perills , both to the outward and inward
man, as Chriſt is ſaid to take care of haires and fpar-]
rowes,that is,of every thing even toa haire. Now wee
know what this charge is ſaving that Zanchy addes
alſo, the Metaphor of Schoolmaſters , and fayes that
weeare poore Ruſticke people , ſtrangers, but bein
adoptedinto the houſhold of God, hee gives his _
noble Miniſters,the Angells charge, firſt of our nurſing,
and then of our education , when wee are weaned to
inſtru us, to admoniſh, to inſtitute, to-correCt us, to
comfort us, to defend us, to preſerveus from all evill,
& to proyokeus toall good; Andtheſe Angells ſeeing
that wee are ſodeare to God, that for our ſakes hee
ſpared
"
_——_—_——
Lo
And Warre with Angells. op
ſpared not his owne Sonne, takes this charge with all
their hearts upon them, and omit nothing of their
duty from our birth to the end of our life.
And the ſame Zanchy ſayes, that there be three ſpe-
ciall heads of the Angells working about us, the firſt is
topreſerveus , ſo far as God ſees it profitable for us ,
from all the ſnares and force of the Divell, that they
ſhould be a watch about us, they ſhould obſerve all our
actions and catriages, both private and publique, taking
care that no evill befall us. Secondly not onely this |
but eſpecially that they ſhould take care of our ſoules |
teaching us good things , declaring the will of God to
us, revealing the miſteryes of ſalvation , when hee
pleaſeth, taking care wee may be inftructed in the law
of God, which tormerly they did in viſions & dreames,
as you have heard , now tacitely they admoniſh our
mindes, and provoke us to good duties, to obedience ,
&c, "Thirdly that in aMitions they: comfort us,
ſtrengthen us, raiſe us; &C.
Bodin tells a ſtory in his firſt booke of the hiſtory of
Sorcerers of one who about the time of reformation
of religion, defired much of God the guidance and aſ-
fiftance of an Angell, and from the 37 yeare of his age,
hee had ſenfible manifeſtations of a ſpirit that aſfiſted
him, and followed him till his death; If in company
hee chanced to ſpeake any unwary words, hee was ſure
to be advertized, and reproved for it inadreamein the
night;if hee reada booke that was not | ar Angell |
im to leave it: |
would ſtrike upon the booke to cauſe
Alſo the Angell would uſually wake him early and pro-
voke him to prayer, and holy duties , hee was alſoever |
forewarn'd of ſuch accidents , as were to befall him, |
either for good or ill. Amongſt others hee tells this
PIC" IRE,
particular ſtory , that being to goe ajourney by water ; |
|
hee | --_
4s © .* Of our Communion "oY
hee was in extreame danger of his life, as hee knew
afterwards , for ſome enemies of his, were reſolved in
the way to kill him , but the night before hee had tet
_—
—
adreame that his father had bought him two horſes, | I. |!
one red, another white , which cauſed him in the. and
morning to ſend his fervanr , to hire him a couple of ſpi
horſes , which prooved to be of the ſame coulour red _
and whit ,- as hee had ſeene the viſion in his draeame, the
although hee had ſpoken no words to his ſervant con- tec
cerning the coulour;many other things hee mentions,
very ſtrang and conſiderable, but I ſhall inlarge this wit
ſtory no further nor adde anymore, for the illuſtrating | } |PFE
of this point. mw
So that you ſee this made good , that the Angells| |
are of a mighty uſe to us, eſpecially in aſpirituall way, ord
and to our inward man , that their adnuniſtrarions is Go
not changed, but the way of it onely. _—
0bj. | But what doe wee leave now to Chriſt and the ſpirit, agr
if you give to the Angells the worke of teaching and ctte
hinting ſpirituall things ? uſet
Anſ. | Tanſwere, what will you leave to the Angells, if you| ſÞ | >
take this imployment from them , you will ſay bodily by t
adminiſtrations, and what will you take away that from don
Chriſt, whoſe care reacheth to our bodies aſwell as to of A
our ſpirits, and to a haire of our heads. Therefore you| Þ | VEE
| have no ſuch diviſion of worke to make as to give to| ll
the Angells a care of the bodie to preſerve from {Corr
dangers, and to Chriſt the charge of the inner man, ber
if it be no prejudice to Chriſt that the Angells take [ther
care of bene ane rn which is alſo his care , what preju-| | [Wu
dice will it be that the Angells ſhould alſo have a care| & | ©:
of our ſpirits, unlefſe you thinke it be a worke to high| | | ** >
for them, and ſuch as they cannot reach , but the con-| F | an
trary to that hath bene ſhowne already , and wee finde
_by
—_—
3
q—_— —
is lower then theirs , reach our ſpirits in their dayly
temptations. Burt ſecondly I leave to Chriſt and the
ſpirit the all in all, that is, the inſpiration, the efficacy,
and the blefling , for the Angells are but miniſtring
ſpirits not fountaines, or heads of water, bur ciſternes
and channells , it is Chriſt and the ſpirit that imploy
the Angells, they give rhe bleſſing , and make et-
tectuall what they doe : But you will aſke what needs
this adminiſtration , for Chriſt can doe this worke
without them ? 1 aſke aſwell what needs Miniſters ,
preaching , Sacraments , but becauſe thele are Gods
wayes of adminiſtration, his ordinances of which wee |
can give no account, hee uſeth this chaine, and fub- |
ordination of which one linke toucheth another , t'is;
Gods good pleaſure to communicate himſelf to us, by
meanes , and ordinances, of which the Angells are
agreat part, being a great ordinance of God to us , as
effeCtuall but more inward , and the reaſons why God
uſeth the Angells towards us,I have largely given you.
Now it one ſhould be ſo curious to confider what 1s
by the immediate inſpiration of God , to wit , what is
done by God immediately, & what may the mediation
of Angells and other ordinances ; were a ſearch more |
vice then ſafe, as it would be alſo to diſtinguiſh what
the Divell produceth upon us, by the mediation of our
corruptions, or without them, though this latter may |
Ee, And Warre with Angells. a |
by woefull experience , that the Divells, whoſe power |
| there is no greatule of it , and therefore wee wil] not
amuſe our ſelves, in giving an account of it; but this
\remaincs a ſure truth , that they are of mighty ufe to
us, and that the rhings communicated to our inward
' man, is ordinarily the adminiſtration of Angells.
Then fight manfully the Lords Battailes , you ſec
G not
Doo
be more eafily perhaps onefſed at then the other , but
|
j
!
'
'
|
Coroll.
—- - -— - -— => ——=> oe ——
Ge nr one — ne on
|
\
_ 7
5O Of our Communion
not onely the fountain of your ſtrength , and the
finiſher of your faith , God and Chriſt , bur all the
intervening Mediums , the Saznts, the Ordinances, and
another great ordinance in this kinde, we have not ſo
much conſidered , the good Angells , the chariots and
horſes ſhould relieve us,as they did Elſha,and conſider
this in relation to your religious walking, and to your
inward man,though you ſhould want other ordinances,
yet yee have the Angells, an ordinance to walkeup
and downe with you ; in other things wee judge ita
oreat matter to ſee the meanes , to have beſides the
promiſe the ſtaffe of bread , and to other ordinances
alſo they are an addition , and improvement, confider
it alſo under this motion , that you may not be amaſed
by beholding the Divell and our owne luſts, you have
not onely God, and Chriſt , the Authour and finiſher
of your faith, but you have this meanes alſo,a ſpirituall
ſubſtance proportionable to the other, and to contend
with him 1n ſtanding on their fide.
Secondly walke reverently in m_ of the Angells
even in your bedchambers,the preſence of theAngells
ſhould binder us from doeing that which it were
a ſhame and diſhonour,to be found doeing by men, and
ſhould reftraine us even to our thoughts and fancies,
which they have a great ability to diſcerne and finde
our. | |
Thirdly uſe meanes notwithſtanding this ayde , the
Angells will helpe you all your wayes, Chrift would
put them to no more, and when you have uſed other
meanes , then is their helpe moſt {eaſonable ; ſo they
came and miniftred to Chriſt after his conflict , after
hee had reſiſted the Divell , that is , then they com-
forted him , and applied ſpirituall conſolations , andif
to Chriſt, then much more ro us, their adminiſtra-
£ tion:
_—_—
—
their
| Way :
Clufic
| waye
| hear
did f
ſatisf
eee
ICY. |
er——_—
| | And Warre with Angells. FI
tion will be but in and with the uſe of 'meanes.
Soas wee ſee the conſideration of thoſe bleſſed ſpi-
rits, is of a practicall influence, and is not onely tor
ſpeculation, tor what can be more availeable to us then
to know all the channellsand conduits through with
God conveyes himſelf to us : Therefore every ordi-
nance is ſo pretious , becaule it is a veyne or artery to j
convey blood , or ſpirits from God , therefore wee
ſhould love them and reverence them , therefore wee
converſe with them , and ſtudy to know them, and
finde them our, even the leaſt peeces & circumſtances
of them, becauſe they convey ſome thing of God, they
are the pearles for which wee ſell all wee have, to buy
the field where they are to be found , they are our
mines, our El:xurs, and our Philoſophers ftone, turning
all they touch into gold ;. therefore let us value the
knowledge of them as things neceflary for us , and!
which have a great influence upon our holy walking. |
And ſecondly let us apply our ſelves to them, as to| 2.
the ordinances , and Miniſters of God , ufing them re-
verently , ſucking good from them, conſidering how |
wee may receive , what ever they adminiſter , and be- |
cauſe theſe are rationall, and living inſtruments , let|
us converſe with them, as ſuch; knowing how to ſpeake |
with them , knowing how to gaine them , and winne |
upon them, which is by living their lives , that 1s, ac- |
cording to reaſon and the ſpirit , anſwering them in |
their motions , converſing with them after a ſpirituall |
way , afſenting to what they ſay , making up holy con- |
(clufjons with them and replyes , which they will finde |
[wayes tounderſtand, aſwell as the Divell, as wee ſhall '
heare afterward. And ufing things of ſence as they
did for ones, rather then their particularand perſonall,
ſatisfaction. |
© ——
kN
- G 2 'Thirdly|
=O — < —— — on
ae" — O_o
——
52 Of our Communion
2
. | Thirdly let us heere ſee, how all the whole creation
is ſerviceable ro man, and reduceable to his good ; 'The
beaſts and plants feede and cloth him ; 'The ſun and
ſtarres contribute to his being, food, and preſervation,
they gouverne the yeare for the fruit , which hee ga-
thers, and they have influence upon the humours , and
| conſtitution of his body, the higheſt heavens is a houſe
prepared for him, to reſt him in for ever , after aſhort
labour ; one would have thought that if any peece of
the creation ſhould have eſcaped this miniſtery , it
would have bene the mighty and blefled Angells,fitted
and deftin'd for the miniſtery of the almighty God,
but behold them as farre engaged as any of the reſt:
What us man that thou art mindefull of him, or the Son of Man
that thou v1ſiteſt him? That is , with all thy mercyes and
bleflings ; now then this man that is thus waited on, by
| the whole creation and by theſe mighty Angells, muſt
either put himſelf into the Throne of God, and thinke
that hee it is, to whom all theſe things doe homage,
as to their naturall and ſoveraigne Lord,as to their ut-
moſt and higheſt end , and this by nature wee would
faine doe: Orels heemuſt looke upon himſelf as a well
{ paid ſervant , asa well fitted inſtrument for ſome ex-
cellent and well raiſed worke , and that what ever
comings in hee hath, hee muſt conſider them in order
Hee muſt conſider the traCt of obedience and the way
of working to which all this chaine, and charge of be-
nefite drive him , and muſt know thar hee is the great
accountant of the world , both for talents the meanes
of working, and for wages the reward of working, and
ſhould be fitted from every adminiſtration about him
to an anſwerable miniſtery in himſelf, with which hee
to his layings out and his _— to his diſburſments;|
is charged, both inaway of love and debt ; and for in-|
ſtance
— Ds
,
h And Warre with Angells. 7
ſtance when hee knowes in this particular , that the
Angells continually adminiſter =_ things to him,
inſtructing, teaching , admoniſhing him, inſpiring
him with good , comforting , ſtrengthening him
againſt the Divell , and his luſts , hee is taught nor
onely to receive willingly that which is ſo freely and
advantageouſly adminiſtred, and to love that Godbe
bove all, and then thoſe ſpirits, that are at this paines,
but hee is taught alſo to be good, to be holy, to be
ſtrong, to let them have their efficacy upon him, to be
| obedient , to make right pathes and ſteppes. Theſun
and the ſtarres produce their effects upon the earth,
why ſhould not- the blefled Angells and the bleſſed
ſpirits have their effe&ts upon thy heart ?
Laſtly fince every ability and ſtrength is for ſervice,
why ſhould not wee aſpire after Angelicall worke, wee
have Angell Guardians , why ſhould not wee be Guar-
dians of one another , they teach us , why ſhould not
wee inſtruct the ignorant , that are below us either in
knowledge or grace; They comfort and ſtrengthen
us, why ſhould not wee doe the like ; The way to have
Angells reward, to ſee the face of God, is todoe the
worke of Angells, thoſe inſpired by the ſpirit, are ca-
pable of Angells worke,aſwell as of their wages.So you
will mproove this piece of creation to your uſe aſwell
as all the reſt.
Wee come now to the ſecond part of this 'Treaty
that of the Divell, and the evill Angells, where in wee
ſhall handle ſome things very briefly, and eſpecially
inſiſt upon thoſe things , which are in relation to their
dealings withus.
And wee will conſider themnot as they were, for ſo
their nature is common to them with the good An-
gells, but as they are, |
G3. It
-
|
{ by God; 'That they might fin, there is reaſon _—
—
54 Of our Communion
It you al ke, how they came into this woefull con-
dition ! Certainely by fin, for they were not ſo formed
in this that they were creatures , for what is it to in,
but to depart from that reCtirude , which every thing
ought to have, to paſſe your bounds to decline and
erre from the ſcope appointed you, for Gods prero-
eative alone is to beimmurable. 'That they did fin, the|
Scripture is cleere, for they left their firſt eſtate , Tude 6.
and they aboade not in the truth. And 2. Pet.2. 4. God ſpared'
not the Angells that ſmned,but caſt themnto hell. It you aſ ke
what fin this was that brought thoſe blefled creatures
into the depth of miſery? the Scripture is not ſo cleare:
in that, ſome thinke it was pride , and rebellion againſt
God, others thinke envy at man , the moſt probable i
gueſſe mee thinkes is , that itwas their oppoſition to
the great miſtery of Godlinefle in the Goſpell of |
Chriſt, who being to be made man, and the head of all
the creation , thatall ſtanding , allreſtauration was to
be by God man, . in which the —_—_—— nature was
left out, this being in a great meaſure revealedas it is
called Rey. 14. 6. The everlaſting Goſpell, decreed from
eternity , though manifeſted but by degrees; thoſe
high ſpirits could not beare ſuch a ſubjeCtion, ſo Chriſt
ſaith, they abode not in the truth, loh.8. 44. eſpecially |
of the Goſpell, whichis the greateſt truth in reſpect
of which Chriſt calls himſelte the Truth , and is
called the wiſedomeof God , 1o ſaith hee , 1 came into this
world, that I might beare witneſſe of the truth;that is, this
truth , which Chriſtſealed with his blood, now fayes
hee , hee abode not tn this truth , but wasa lyar ; now what
is that lye that Sathanſets up in the world, which hee
alwayes ſpeakes, which hee ſtudies to perſuade others
tr
ito, itis this to debaſe the Goſpell , andthe ſaving of
—— _-————————_——
: Do ——
And Warre with Angels. 55
of the world by God man, & therefore its worth obſer-
ving that theſumme of al hereſies, are either againſt
|thedivinity of Chriſt, or the humanity of Chriſt, or
his office, towit , that hee can contribute all things
neceſſary to ſalvation, that his merits, his works alone,
are enough : And in this reſpe& Chriſt accuſed the
lewes ,you are the ſonnes of your father the Drvell, which
ſtood not zn the truth, no more will you, ſayes hee, but
youlye as hee did : Now what wastheir lye, the very
ſame, that Chriſt was not the Sonne of God, the Sa-
viour of the world, and ſo the truth in which they
would not reſt , was the truth of the Goſpell, which
their father the Divell abode not in, and this is that
truth which ever fince hath beene the ground of the
conflict betweene the good and evill Angells, and
betweene the Divells, and the Saints of God.
See and tremble at the quicke worke that God made,
2. Peter 2. 4. God ſpared not the Angells that ſinned, but
caſt them into Hell ; hee might have dealt ſo withus;,
the wages of ſm 2s death ; How come wee then to live,
how comes it that wee are on this ſide hell, whither
fin would preſently have hurryed us, thanke God and
Chriſt for it. ®
Secondly , honour, love and beleeve the Goſpell,
that is, the truth , the great truth , let up God and
Chriſt greatly init, beleeve ſtrongly, truſt not to your
righteouſnes : Let not your ſinnes ſtand in your way ,
this coſt the Divells eternall condemnation ; this is
the truth rhey ſtood notin, this is the thing they moſt
of all oppoſe. Therefore worke what you will,ſo'you
beleeve not, they care not, unbeliefe is virtually all ill,
therefore fight eſpecially againſt that.
Thirdly, feare fins againſt great and ftrong light,
.| the Divells abode not in the truth, that truth they
ENT
forſooke
my=_-
Coroll.
56 Of our Communion
forſooke was exceeding great , it was truth with a
witneſle, exceeding evident, and apparent , therefore
it carried them into the loweſt finke of fin , which is
a deadly hatred of God, andall goodnes , and all his|
creatures, which ariſeth much from the light they fell
from , like to this fall of theirs, is the fin againſt the
holy Ghoſt. Having ſcene their fin,wee come to their
puniſhment, which in many reſpects is neceflary for us
to know in order to this ſubject as wee ſhall ſee. |
The place of their puniſhment , ſeemes to admit of
a double conſideration , either that of their ultimate
puniſhment , after the day of judgwent , or that for
the preſent.
This diſtinCtion is gathered out of ſeverall places,
| eſpecially that of Iude ; That everlaſting fire , which
| Chriſt ſpeakes of Math.25.4r. The common refidence
| of the Damned and Divells , ſeemes rather to be pre-
pared for them , then poſſeſſed already by the Divell
and his Angells : 'The ſame may be underſtood of that
utter darknes where ſhalbe weeping & wayling and gnaſhing
of teeth, Math. 8.12, This ſeemes to be rhe moſt abject,
vildeſt and remote of all the reſt; There is the ſame
reaſon of oppglites , The Sarnts ſhall ſhine as the Sun in
| called the light of his countenance, and the Saints are
ſaid tobein light, ſo the wicked and Divells to be caſt
into utter darkneſfle.
Againe as the holy Angells and Saints are in the;
hightt heavens,with God and Chriſt, ſo the Divell and
reprobates, ſhalbe in the moſt remote place from all|
theſe turtheſt from Godand all good , and light, and
| comfort. Between you and us there 2s a great gulfe, Luk. 16.
26. This place may be cither neere the Center of the}
carth,or in the depths of the great waters, that is,moſt |
remote
_ te th FY —_——Ik ——
. Ie rs
wn Ce NIE
the glory of their Father ; And as the tavour of God is|
{pet
—_—_—
—
mL"
| | And Warre with Angells. 57
remote from the highſt heavens, and this appeares by |
that place Luk. 8. 3x. Where the Divells beſought
is Chriſt, that hee would not. command them to goe into:
1is| | |the depths, as apprehending that eternall judgement | -
ell to which they were deſtin'd,and having it ever in their
he eye to aſtoniſh them , and dread them, therefore they
eir were affraid of Chriſt , and beſought him not to tor-
us ment them before their time ; But for the preſent ac-
| cording to that in Peter , 2. Pet. 2. 4. the Angells that |
of ſinned are caſt dawne into hell , as wee tran{late it , not in-
e| ||. [tending by that the place of their ultimate puniſh- |
Or |ment,for hee faies,they are reſerved in chames till the judge- |
| ment of the laft day , as maletaCtours that indure a good}
'S, Ipiece of their puniſhment, by the hardnes of their pri- |
ch ſons ; but the place of their preſent abode is either in
Ice theaire, waters, or under the earth, as Eph... 2. they |
re-| # {are called the Prence of the power of the aire, and in that
ell place of Math. #hey beſought Chriſt they might poſſeſſe the
1at ſwine: And they carried theminto the waters,the place
ng of their abode: Some alſo live on the earth and under;
&, the carth,from whence they make their dreadtull appa- |
me ritions, as hee that came up in the likeneſſe of Samuel. |
:72| | {| Next wee come toconfider that place of Iude 6.I will
| is] | [not comment upon it , becauſe I bring it but as a'
are] 'proofe : The Apoſtle faith heere, the Angells are reſerved.
aſt ineverlaſting chames under darknes , wntill the judgement of
the preat day : By theſe chaines Divines underſtand,(be- |
the; fides their guilt which bindes them over to puniſh-}
ndj; | ment,) the divine power bridling and determining the:
all Angelicall trength, either inteleCtuall, or operative , '
ndj | |{oas they are not maſters of their abilityes , but are |
16, bound up and reſtrained , they have not liberty of;
hei £ /aCting , which the good Angells have , though God:
olt permit them to do much , and they are called ever-|
ote | laſting!
—_— wh, wn roar ee aan enter ene ene oe.
I one wer th oo eas ee
A <_h DE Me NN
Coroll.
i. ” a...
5$ Of our Communion
{ laſting? chaines , becauſe though by them they ſhalbe
reſerved to judgement, yet theſe chaines ſhall ſhackle
and binde them for ever ; By theſe words under darknes,
iS meant as before , the abſence of the light of Gods
countenance, and alſo in darke obſcure places.
* This diſtinction of a double condition of the evill
Angells till judgemeit , and after _— , Is ne-
CC Gary to be knowne,(in reſpeCtof the ſubject in hand)
becauſe if they were in their tearme already , and ut-
moſt place,they would have nothing to doe with men,
in regard of tempting , not with men of this world,
becauſe they would be ſecluded hence , nor with the
damned , becauſe they in reſped&t of their condition ,
are already obſtinated in ill , nor in all reaſon do they
puniſh them in hell, for wee finde no peculier mini-
ſtery , which the Divell hath over them in hell , but
they goe thither to be tormented with the Divell and
his Angells , rather then by them, as wee finde no-
thing of the miniſtery of the good Angells in heaven
|to- us; therefore the knowledge of this is neceſſary
| tous , that wee may know they are heere with us , not
in their place and tearme, and that the Miniſter about
us , and are very aCtive concerning us , which jn utter
darknes and everlaſting fire they will have little leafure
to doe.
Let us confider this a little, that the whole univerſe
of rationall creatures are under chaines and bonds in
order to an eternall ſtate , this will have an influence
into our practice : Of the Angells wee have ſpoke al-
ready,you ſee how and where they are bound: Men alſo
are in the ſame condition, ſome are under the bonds
{ of election , others under the bonds of reprobation,
reſerved both of them, by the chaines of Gods decree;
—— . ww. 4 —
. >
to eternall glory or wrath, which is to follow ; this in|
the
p—_— —
And Warre with Angells. : 79
be the decree hath been for ever , but fince the fall the| j
le bonds have ſeazed upon men , and attatcht them aſ-
es, ſoone as they have had a being , ſoas they have lyen
ds under the arreſt clogged with ſhackles, and chaines,
which of themſelves they could never put of: 'They
ill have had a wound in their wills , and a blindeneſſe in
Ce their underſtandings , the ſpirit of bondage , through
id) conſcience of fin, and feare of wrath to come , have
It-| fallen upon all men , who have not gone ſleeping to |
N, hell. Now then ſee the uſe of Chriſt , Luk. 4. 18. Hee|
d, was ſent to heale the broken hearted, to preach deliverance to
he the captives , recovering of ſight to the blinde , and to ſet at |
n, liberty them that are bruiſed. Heere is one that can knocke
ey; | {of yourſhackles, can breake thoſe bonds ; indeed hee
ni-| Þ jlayes another yoake upon you, another chaine, by it
zuti Þ you are reſerved alſo, bur it is to everlaſting joyes , it
nd is to a crowne that fades not away , and it 1s a yoake, |
10- but it is alight one, not which ſhackles and fetters, but
”_ ladvanceth your motion , and is a comely ornament to|
ary {your necke, they are the bonds of a friend, it is ſuchan
10t| | [impriſonment as excludes bondage, as gives liberty :
Jut Let thoſe therefore that are invironed with thoſe
ter |chaines, that are honoured with this yoake , glory in
are their bonds and walke as freemen, theſe are markes of
their ibertie , and badges to diſtinguiſh them from
rle ſlaves ; let them walke livelily and cheerefully, not as
$ iN men bound up by a ſpirit of bondage, and reſerved
nce| | [under darknefle, but as men ſct at liberty and in a joy- |
al- full light, with finging in their mouths, and laughter in
ſo} | |their faces, and joy in their hearts , that they may be
nds| | |knowne by their lookes to be the {onnes of the moſt.
»n| | | High, and heires of a free kingdome , and let your
ee, | | [actions and ſteps ſpeake libertie , every one freedome |,
s in| | |from fin, from Juſts, from corruptions, that there may | |
theſſÞ |: I 43 - bei;-: |
——P
-—_— Of our Communion
ſealing to eternall life. -
Secondly for thoſe that are yet under thoſe ill
yoakes , let them conſider to get looſe , or they will
finde a worſe ſtate behinde , they will finde them-
ſelves, but reſerved to judgement, though one would
thinke , the yoake they beare , the yoake of luſts bad
enough , to be ſervants of fin , and corruption , of luſt
and pride , yet they are reſerved to worſe : Change
your bonds therefore, reſt not till you finde your ſelves
bound by other cords , bonds reſerving you to ever-
laſting joy and happines.
Wee have conſidered the Divells already , under
two heads, one of their fin , another of their puniſh-
ment ; 'That of their fin wee have diſpatch't with the
corollaries drawne from it. In reſpect of their puniſh-
tion, either that preſent, or that which remaines them
heareafter, and founde it uſefull tor our purpoſe.
Weewill conſider now of their ſpirituall puniſhment:
Firſt for their will , they are ſo obſtinated in ill and in
hatred againſt God, and Chriſt, that they cannot will
way of eminency : W hat death is to us , that the fall
was to the Angells put them into a pertinatious , and
' conſtant ſtate of ill, but the reaſon of this was the jud-
gement of God'upon their fin, which was againſt the
holy Ghoſt , becauſe willingly , and knowingly they
oppoſed the truth and'goſpell of God, therefore ſayes
Iohn , hee that committeth ſm zs of the Divell , for the Droel
finneth from the beginning , x.loh. 3. 8. Not hee hath
ſinned , but doth fin , that is pernitiouſly , and con-
{tantly, as a fruit of that great firſt fin.
For their knowledge that it is exceeding great in it
be a glory in every motion , and an impreſſion of
ment wee confidered them under a double confidera- .
to repent, and be ſaved ; 'They are that wicked one by|
en hg ——_
ſelfe, j
| |lofle.
hk —_— "
And Warrewith Angells. : 61
ſelfe , is without all queſtion , they being of the ſame
ſubſtance with the other Angells , indued witha moſt
excellent knowledge of things, and a moſt tenacious
memory. It appeares alſo, cmdly from their expe-
rience of things from the creation of the world to
this time. Thirdly from their office, which is to delude
which require great ability of knowledge. Fourthly
from this that they are the great maſters of all the
impoftures that have bene in the world, of all ſorcerers,
witches, and ſouthſayers, who for title call the Divell
their maſter ; Yet notwithſtanding , their fin , hath
oiven their knowledge a mighty wound.
For firſt their naturall knowledge is maymed ex-
ceedingly , there is darknes mixed with it , they loft
what man loſt and more ; Adam could call things by
their names according to their natures , but who can
do it now , and proportionably to their mote eminent
[nature and fin, was the greatnes and eminency of their
Secondly in their knowledge of things divine , and
revealed, in many things they fall ſhort , they veleeve |;
enough to make them tremble, but many the beſt and
{moſt thirigs were loſt to them , what they ſee; they ſee
(but by halte lights, and therefore though the Divells
;underſtood more of Chriſt then men not enlightened
by God, and they could tell that Paul and his com-
panions were the 7 mgm of the moft high God, alſo Teſus
they knew » and Paul they knew » Acts I9. IF. trey have
whereof to beleeve and tremble, Tam. 2. 19. they raiſe from
the effects ſome darke and obſcure knowledge: Yet in |
and deceive the reprobates, and to try the Saintes |
things of this kinde the Dzvells beleeve not very mary
things , which they ſhould have beleeved , if they had;
{tood , and therefore are called darkneſſe , and the power |
t $ iz Fn H 3 ES — COOHTD __of -
I A ——
Ho
| | 62 Of our Communion
of darkneſſe, becauſe they are exceeding darke in them- cip
ſelves, in reſpect of the good Angells, and of what wh
they might have beene. | and
3. | But now then thirdly to ſee things, as the good An-
gells and holy people doe, (to oicſthe beauty of holi- tha
| neſle, the evill of fin, the lovelineſle of God in Chriſt, dra
the glory of God, as Father to his elect, ſuch fights as] tha
might gaine and winne them to God, they are per- tor
tectly blinde in , and underſtand nothing of , (and as pre
I have told you before , they never ſaw God as the ple
elect Angells did, they never beheld the face of God;) but
ſo nor now can they ſee him, as the elect, both Angells mit
and men doe , but heere lies the greateſt darkneſſe, the
, which they can never overcome. pail
Their ſpirituall puniſhment will appeare alſo , by miſ
thoſe names, and titles , attributed to them in the| me!
Scripture , they are called Perverſe ſpirits, and wncleane trut
| ſpirits, from their quality and office, they are the au-| It 1
| thours of uncleane thoughts , and actions , they are con
called , The evill one, the enemy, viz. to God and man, eve
The Father of the wicked , Tohn 8. 44. Alſo the Dzvell, the mal
calumniator , the tempter , one whoſe worke lyes in delu- [hail
ding and depraving'man. Alfo the God of this world, as 1t
hee would be worſhipped as God, as hee hath alſo a all t
power over men, 2. Cor. 4.4. So hee would have they
worſhip from them , as they have alſo formally, and| £ |
explicirely from ſuch as perſonally give themſelves fillea
over to their ſervice. "They are ſtiled alſo the Gover- Goc
nours of this world, or Rulers , 2. Eph. 2. which governe int]
wicked men, inand to their luſts ; Alſo Roaring Lyons, unc]
x. Pet. 1.8. from their fiercenefſe and malice: 4 mur-| | |20t
derer , Authour of our death and all murthers : Alſo! A
Belrall, 2.Cor.s. 15. What agreement hath Chriſt with Sair
Behall ? this ſignifies irregular , without yoake and dif-|: deg!
cipline, +
w—_Y a P—_ CI OE y —_ a.
(filled with all unrighteouſnes : Tf wee will not delight in
{not onely of puniſhment , bur fin.
__—_—_—_——
And Warre with Angells. 6;
cipline, ſuch hee is himſelf, will ſubmit to no law, but
what the power of God layes neceſlarily upon him,
and ſuch hee renders his.
Theuſe that I ſhall make of all this to our ſelves, is,
that wee dread the {pirituall puniſhments of fin : Sin
drawes along a dreadtull chaine after it,the lirtle {weer |
that was in your mouth , that your rolled under your |
tongue , which you judged fo good, the taſt of that is |
oy gone, but there 1s a long bitter followes, the
pleaſure is but {kin deepe, reacheth but to your ſence, |
but the effects of it are felt upon your conſcience and |
minde, your moſt noble parts; 'The pleaſure gives you |
the enjoyment of a minute, ſuch a one as it is, but the,
paine 1s of your life, perhaps of all eternity ; bur how
miſerable is it to drawe on a trayne of ſpirituall puniſh- |
ments, that is, that fin ſhall be puniſhed with finne, the
truth is, every firſt fin, carries puniſhment with it, for |
it is a puniſhment to fin in the firſt a&t , though wee
conſider it not,as all holy aCts carry reward with them, |
even in their mouth ; but heere is not all, this fin ſhall
make youſin againe, Pharoah was puniſhed by trogs, by |
haile,by many things,but the hardenings of his heart,
as it was the greateſt puniſhment , ſo it was virtually
all the reſt : That place Rom. 1. 28. is dreadfull, Becauſe
they delighted not to reteyne God in their knowlegde , God
gave them over to a reprobate minde , and then they were
God,Godwil give us up todelight inthe baſeſt rhings
inthe world; Thou little thinkeſt , that thy proud or
uncleane thoughr, ſhalbe waited on with fuch a trayne,
And this is true to all in it's proportion , to the
Saints , for fin doth not naturally diſpoſe for further
hn
degrees of finning of the ſame kinde, for fo every act
ſtrengthens!
|
Coroll.
m—_—_y
———
| greateſt and worſt of puniſhments , thinke that you
64. Of our Communion -
ſtrengthens the habit , but the ſpirit of God being
grieved withdrawes , and when yee are in the darke,
the ſpirit of darkneſſe is bold with you, and you want
light to repell him, and God can when hee pleaſeth in|
conſideration of afin paſt,let either a fin fall upon your
ſpirit , or an afition or ficknes upon your body. But
oh feare ſuch puniſhments, they are not onely of the
worſt kinde , but they are multiplying -of evill infi-
nitely, if God prevent not.
Beware therefore of fin , leaſt you fin , and leaft you
be given over to a ſpirit of finning , which is the
_ | onely the power, bur the evill of the evill Angells, and
now not what fins are in the wombe of this fin, which
[you are now about ; If to grieve the ſpirit , to pleaſe
the Divell, to offend God, be dreadfull to you , fteare
ſin above all, not onely for that preſent aCt , but for
thoſe other fins which may be contained in the wombe
of that, and may in time be moſt curſed births of it.
| Andas Auſtin ſaid of hell, Lord faith hee, burne heere,
cut heere, puniſh heere; that is, in this life : So of fin,
' O wiſh rather the animadverſion , to fall upon your
(bodies and eſtates, your outward man heere cut Lord,
| ſpare my ſoule , my inner man , let ſfinne rather cauſe
' death then fin, which is the worſt dying.
' In the next place wee come to ſhew , what is the
| principall miniſtery of the evill Angells , for God
| knowes how to improove every creature , and not
hee made noreng in vaine , The wicked are for the day of|
wrath,muchleſle ſuch mighty inſtruments andengines,
as thoſe ſpirits are, which though they have reccived|
| a wound and lyeunger chaines, yet are of mighty abi-
lity when God gives them leaye to aCt it.” That they are
at liberty for a miniſtery I told you before , when:
| ſpake
a
Ld
Fo
pn ——
they are not yet in the great deepe nor under the ſen-
tence of their puniſhment, they are not in the place
prepared for the Divell and his Angells, but they are
{in the ayre and the world, where alſo they are Princes ,
neerer our purpoſe, the principalland proper miniſtery
finne , they improove all the power and opportunity
[they have,chiefly to this, this is manifeſt by Scripture,
|afſoone as the world began, hee began this worke with
our parents in innocency , in the ſhape of a Serpent,
Gen. 3. x. Therefore Chriſt calls him a murtherer from
the beginning , Toh. 8. 44. For afloone as the world was,
hee gave the greateſt blow , that ever was given man-
kind , hee murthered our firſt parents, and in them all
our poſterity, and this was done in a way of tempting
and alluring , fo Paul 2. Cor. r1. 3. 1 feare leaſt as the
Serpent ſeduced Eve ; ſhewing that that temptation was
the beginning , the firſt ot thar kinde that was in the
| world, the firſt prancke hee playd, the firſt execution
of his miniſtery, and as'it were the coppy of the reſt,
[therefore alſo Math. 4. 3 hee is called The tempter , as
And Warre with Angels. 55
| ſpake of their puniſhment, for they are notin termino, |
they have the advantage of the place,and powers is alſo |
theirs ; now for their miniſtery which ſtill will come
of the evill Angells is to tempt , and induce men to |
b
|being the title of his office , other names hee hath
\which ſhew his power , and ability, his nature and his
malice , but none declare his miniſtery ſo properly as
this; Therefore 1. 'Theff: 3. 5. Leaſt by ſome meanes , |
| the tempter have tempted you , and very trequently our,
temptations are ſaid to be from the Divell, ſo loh.13.
| 2.-T he Divell put into the heart of Judas to betray Chriſt, Tu-
|das had the corruption in his heart before, which was
'fit matter to worke on, but it was a fruit of the Divells
\miniſtery , to ſuggeſt that temptation and put it into:
I
a.
—_ - << tt.
_— —_
his!
—
66 | Of our Communion
| his heart, ſo Chriſt told Peter , that Sathan had defired to
winnow him ; Wee ſhould have ſaid hee was affraid to
die and being urpriz'd ſecured himſelf by a lye , and
ſo ſhould have imputed it to little more rhen the a&t
of a timerous ſpirit, but Chriſt ſaid , the Divell was in
it, and r. Pet. 5. 8. it is ſaid , hee goes about like a roaring
Lyon, ſeeking whom hee may devour, that is, by his tempta-
tions, and allurements , otherwiſe hee doth not rampe
upon our bodyes, and Rev.12.9. it is ſaid, that the preat
dragon was caſt out , that old Serpent , called the Divell and
Sathan , who decerveth the whole world; this is his worke,
hee ſayes, they were caſt out,and his Angells were caſt out with
him , which are his under-miniſters in deceiving the| |
world, as Chriſt Math. 25.4. calls them The D:vell and
his Angells. (of the order of the Angells wee ſpeake not
now,but that there is aſubordination in their ſtate and
imployment appeares evidently : ) But heere you ſee
the miniſtery of the Divell , in the moſt eminent
branch of it , which is to tempt , to draw men into
ſnares,and toleade them to miſery:If you af ke whence
hee had his power , for all miniſtery implyes a power
from whence it is derived? I anſwer | at God, for
there 15 no power but of God, Rom. 13. x. which is gene-
rally true of Angelicall power , aſwell as humane , thou
couldſt have no power at all except it were prven thee from
above,ſaith Chriſt to Pilate: 'Therefore this power, this
conſiderable miniſtery to us , is from God , it muſt
needs be fo, becauſe els you would ſet up another
chiefe , another ſupreame , from whence they muſt
derive it,and1o another God,every kingdome is under
a greater kingdome , and what ever power there be, it
falls under a greater, till you come to that which is the
greateſt and higheſt, therefore the ſame reaſons that]
make the Divells creatures , make them alſo ſubjed.
and
—
|more then to ſee the effect and efficacy of it in weake
| |areſometimes overcome ?
Firſt by that the Divell is no gainer , that little |
eget
And Warre with Angelle. 65
and if they be ſubject , then the power and the manna-
ging of it is from God.
Now wee come to conſider ſome reaſons, why God
gives this miniſtery to the Divells, why it is inveſted
in them by God..
Firſt that the excellency and power of his grace
might appeare, and be illuſtrated, and what can . an it
man,whichyet through God is begirt with OI
made able to grapple with this mighty adverſary ; So
| Paul when hee grappled with Sathan , and doubted of |
his ſtrength, and therefore would faine have bene quit
of ſuch an adverſary , and ſought Godearneſtly in the
matter, had this anſwer , Be content, my grace 2s ſufficient
for thee, my ſtrength 75 made perfett in weakneſſe , 2.Cor. 12.
9. which-when Paul underſtood , hee ploried tn his im-
firmities and diſtreſſes, that the power of Chriſt might reſt upon
him. 'They ſay of ſome fields that they are good for
nothing,but to be the field of a battell; Paul had rather
have his ſoule be the field of that battell, where Chriſt
ſhould overcome , then be in the greateſt reſt, or beare
any other fruit.
But if you objeCt that the inefficatiouſneſle of grace
is aſwell diſcovered by this , becauſe even the Saints
ground hee gets, tends but to his greater contuſion ,
when hee is not able to make it good, but is beat from
his ſtrong holds, and forced to quit the field after a
victory : As the Amalekites that robbed David at
Ziglag, got nothing , for David recovered his ſpoyle, |
and beſides that , the other heards that they drove be-
fore theſe other cattle , and which hee called Davids
ſpoyle , 1. Sam. 20. 30. A man may bea victor in the
| F. TOES battell
_——__
4
' battell-and not in the warre. ' The Saints at laſt ſpoyle
the Divell, unthrone him, degrede him, as fruits of
| cleane ſpirit,and fince God ordinarily converſerh with:
68. pg Of our Communion
their revenge upon him. |
Secondly for God, his grace.is magnified:in ſome
ſort by our falls, that is, it is ſhewen that it is grace,
that it is freely given,and therefore when his aſſiſtance
withdrawes, (as it runs not alwayes in an equall tenour)
wee fall before every touch , not onely of the Divell,
but of the meaneſt of his inftruments.
Thirdly it is Gods way,and it illuſtrates exceedingly
his goodnes,and bounty,rather to bring greater goods
out of evill, then to permit no evillatall, els no evill
would befall his neither finne,nor affliction;ſo as Gods
glory is ſtill illuſtrated, either by enabling us to ſtand,
or at leaſt to gaine afterward , to the confuſion of Sa-
than, and his owne greater glory in the iſſue , ſo as the
reaſon on Gods part ſtands good.
But there is ſecondly a reaſon alſo of this miniſtery
in reſpe& of men; firſt tor wicked men;and reprobates,
God will have them hardened, hee will have them de-
ceived , there is a worke to be done upon them that
they may be ſurely damned ; if you af ke the reaſon of
God; and if God will give men bs to beleeve lyes an
them ſtrong deluſions,as 1n 2.'Thefl.2
-x-Kings 22.22. one of thoſe ſpirits, preſented himſelf
for that worke : 1 will be a lying ſpirit (ſayes hee) in the
mouth of all his Prophets. So when God will have men
| filled with all unrighteouſnes, fornication, wickeanes, as Rom. |
x.29. who is ſo fit to blowe thoſe bellowes , as the un-
men , not unmediately but by Mediums and inſtru-!
this, 7 will aſke what art thou 6 man that diſputeſt aguinſ
7 ſend]
.11.who is ſo fit to be}.
the meſſenger as the father of lyes, who will doe it]
moſt hartily , and moſt efficacioyſly ; and therefore]
En ,
toms ene
"_" opt
P__
iments
, pH Ws >the EF 5 ns Soak: Abs > Res. h
» * Wo ei e > PO ISS : ts, SAR 6 r 6%
YR We Sb ooh ag, 14 COB RES". ONS
- bel? 4
hen at
ments, by men and Angells, by Minifters , and ordi-
nances, who is ſo fit for this baſe imploymeat , as the
worlſt of creatures, the Divell.. 4 bl
But ſecondly there is great reaſon alſo' for it x! in
regard of the Saints , of the glory and crowne which
they ſhall gaine by vitory , Aman is not crowned except
hee Brice lawful 2. Tim.2.5. Now how ſhall hee ſtrive
if hee have not an adverſary, andif fora crowne,; hee
muſt have a great adyerſary in ſome ſort: proportio-
nable to the prize ; Every Saint 1s aſouldier,, as in the
ſame chapter of 'Tim. ver.z. God hath put uginto the
liſts, he hath armed us,and given us mighty.aydes,wee
have a glorious king and Captaine hols Chriſt, fellow
ſouldiers , the whole Hoſt of Angells and Saints , and for
prize a Crowne of righteouſnes,.a Crowne of glory, therefore
wee havea mighty enemy, whoſe worke and miniſtry,
is to oppoſe, afſayle,and tempt, one fitted ar all points
fora combate, that knowes all the wiles in-warre-, and
is mighty in ſtrength, and the ends: that great victo-
ries might have great glory through Ieſus Chriſt ; but
beſides this, there are other reaſons, as that this great
enemy , this adverſary might drive us to God, and
cauſe us to ſticke cloſe to Rim ;: God would have us
alwayes heere with him in a ſpirituall converſe', as
heareafter wee ſhall be in a perſonall; Nothing will
make us keepe our ſtrength , as the aſſurance of a
mighty enemye if you depart from God but a little,
you are ſure to be overcome. Now God that loves
our company, hath formed this meanes, to drive us to
him, and there to keepe us on ſuch tearmes as wee
may not dare to depart trom him.
And thirdly that wee might be kept in an humble
watching, praying, that 4s,im a holy frame ; What
afflictions doe, that ſhould temptations doe allo, be-
| I 3 cauſe
[
.
And Warre with Angels. EEE -
24
Py
.
A—
The Co-
rollaries
from
hence. 1.
20 Of our Communion 3
cauſe they are of an higher nature , and more confide-
rable to us. |
Firſt , that if there beſuch a miniſtery as tempting
to fin anddeparting from God, let the Saintes blefle
God for their miniſtery which is ſo much otherwiſe,
that is, both the miniſtery they are for , which is to
ſerve God, to doe good , to drawe men to God, to
the miniſtery they are under , tor they are not under
this evill miniſtery , as they are under God , and the
ood Angells, the wicked are ſo, they are in ſome ſort
fubjected to it, for their good and advantage, but the
miniſtery they properly fall under as their owne, is of
another kinde, as wee have formerly ſhewne.
Secondly then wonder not that evill men are ſo
wicked , there is a miniſtery upon them for that pur-
poſe, an evill ſpirit from the Lord is upon them, and God hath
forſaken them; be notſcandalized at rhe evill of any that
is not under the miniftery of God, and the holy An-
gells, for they are preſt and ridden by another ſpirit
and they cannot but goe when they are ſo driven.
Thirdly, take heed yee be no occafion or tempta-
tion to fin , it is the Divells worke , doe not that vilde
worke , it belongs to the Divell and his Angells ; you
may commit this fin amongſt others, to be an occaſion
of others fins , though not of purpoſe , but through
want of care and watchfulnes , but take heed of this,
though ir be but by accident.
Fourthly when yee ſee men riſe to a height in
wickednes , doe not thinke they ſhall preſently be
deſtroyed , and ſent to their place , they are caſt per-
incite to holinefle ( which is Angells worke , ) and alfo|
haps under ſure bonds , for deſtruction , but as the|
Divells, they are at liberty for ſervice and miniftry.}
————
and
———_———_——\
to.
God will uſe them as hee doth the Divells, for _ |
_——
And Warre with Angelts. | 21
and filthy worke , before hee will caſt them into the
great deeps.
Fitthly labour for holineſſe and wiſedome, that yee
may be fit for a miniſtry ; 'The evill Angells are indued
with great ſtrength, becauſe they havea mighty worke
to doe , you have a miniſtry alſo, to ſerve God and
man, to doe great workes , but where is your ability ,
_ alſo = holinefſe, that you may be mighty to
worke. |
Sixthly , if ſo good an account may be. given of the
Divells and their miniſtery , which is the worſt thing
in the world , doubt not but God will juſtify well
enough all his actions to the world onedaye.
Seaventhly,dread not your adverſary,hee ſhall prove
your Crowne. | | |
| Eightly, fince there is ſuch aminiſtery to tempt and
your coulours, the Divell is to hard for you,if hee take
you alone , ye cannot fight with him in ſingle com-
bate, if you take your ſelves from Gods ordinances
and wayes , you will be as an excommunicate perſon
which is delivered up to Sathan, ſo you may deliver up
your ſelves.
Ninthly, be ſecure on Gods fide , this is but a mini-
ſtery, hee will have the vitory,andthe glory, hee over-
comes for the preſent often the infirme and weake will
of man, but the power and grace of God never: Con-
= —
deceive, keepe cloſe to your ſtrength, depart nor from
fider that his power is from God, and his miniſtery is
|for him,in thoſe that periſh hee is the mighty miniſter |
of God , for their deſtruction ; the ſkirmiſhes hee ob-
taines of the Saintes, hee ſhall have little cauſe to boaſt
of at laſt , when hee ſhall ſee thoſe Saints , filling the
feats of the wicked , and falne Angells, ſo as for Gods |
manifeſtative glory hee ſhall ſerve to advance it,afwell
as|
bn "© Se!
_—
3
OC Loon nur er De rn Ser ein un nmmttrnettt irontns Ed oe ee ee ee ee en
«
,
72 "Of our Communion
l ——|
as all the other peece of the creation, for his eflenciall
| it is above his reach, or that of any creature.
| You have ſeene the miniſtery of the evill Angells . |
it will notbe amiſle in purſvite of it, to conſider, how
farre they mingle themſelves with temprations , and
all finne.
It ſeemes temptations goes before ſin , as the cauſe
| before the effect , Iam. x. 14. 15. Every one when hee ts
' tempted is drawne away of his anne luſts , and luſt when it
hath conceived bringeth forth ſmne. Therefore:
<q
Firſt to ſtate aright the caſe of ſinne, and then con-
ſider how farre hee temps.
How ever immediately or properly the Divell may
concurre in the point of temptation , -yet hee ever
concurres remotely , in reſpect of the fin committed,
for betweene the temptation of the Divell, and fin,
there eyer mediates or goes betweene; Cogitation or
thought , 'in which the temptation properly and for-
'wally lyes, ſo as hee may be an effectvall cauſe of
temptation but not of fin , for hee may neceſhtatea
man to feele a temptation , but not to conſent to it.
The Divell may repreſent ſuch an object to us , but
hee cannot conſtraine us to be taken with it , to cloſe
with it : The Divell when hee temps us , hee doth not
binde us , or altogether hinder the uſe of reaſon , for
though hee may have an ability naturally to do it, it 15
not ordinarily permitted him , or if it be permitted
| him, then properly and formally , hee doth not tempt
to ſinme, bur inflicts by Gods permiſſion, ſome evill of
puniſhment uponus , by which our power of finning
tor the preſent is taken away,which cannor be without
an ability of reaſoning or working freely : To which
whether they be the caule and Authour of all, or of|
| Wee ay adde , that as the Divell cannot worke in our |
wW ills 1
bY WR —_— —_— w—_—_— WIT
\jcallinGod to your aide,beſeech him that can, to bend!
Dn ———
wills, the conſenvof fin, as bein g the nexttorall and
and life of the will , which is to be free and to: moove
freely ,) as hee cannot do this wholy ;: ſo neither as a
partiall or halte cauſe to operating immediately with
our will, bending and mooving of it, for even this is a
branch of Gods prerogative, and exceeds the ſpheare
of all created capacity ; the will is independent upon all
created power , both in its operation-andimits being ,
and is out of the naturall power of all the Angells,
onely God the firſt cauſe of all things , can concurre
with the free acts of the will , and nevertheleſfle pre-
ſerve-its liberty , hee can bend it , and frame it, and
And Warre with Angels. wn, 73
efficient cauſe , ( for that were to deſtroy the liberty, |
reatch it, as free and as immateriall as it 1s:
Then firſt thy perdztzon zs of thy ſelf, oh Tſraell, it'is thy
curſed will that ſtrikes the ſtroake for fine, which all
the Divells in hell could not doe; men will be impure,
they will be covetous:, they chuſe to doe evill, that is it
which ſtrikes the ſtroake; lay no moreupon the Divell
then is his due, heecannot force your will, and itis will
wherein your finne lyes , the leſle voluntary any thing
is, the lefle fin, nay hee cannot cooperate immediately
with your will, hee cannot bend nor mooveit to affent
tothe underſtanding,the will and the deed is not from
him : Let every fin then humble us for the will that is
init, and know that the ſtrength of fin lyes in the will, |
as that is gained, as that aſſents, more or leſle.
Secondly , blefſe God that hath preſerved you this
liberty, and hath left to himſelf onely, that power over
you make good your liberty againſt the Divell, and
and moove you, and fince hee hath not ſubjected you
neceflarily, do not you ſubject your ſelves voluntarily. |
Glory over the Divell in this behalfe , and make good
K your!
--
CD ——
Carol.”
to
.
.
”——_
> Sn. — W=——naprpoetumn— » —_ — _— —_———_ — I Mf
| curreto the remptation of allfin, ſome have thought,
never gaine, unlefſe you will.
For the ſecond point , whether the Divell can con-
| that there would have bene no fin,without the tempta-
| tion of the Divell, and that there can be none ; but to
make the Divell ſo neceſlarie to all temptations , as
| that they cannot be without him , I ſee no reaſon for
though there were no temptarion , from wirhout, ori.
ginall corruption were ſufficient to raiſe temptations
to _—_— toill , Every ones tempted when hee us drawne
aſe
' yout ground, whichall the power and art hee bath, can
of hus one concupiſcence or luſt, and intiſed , Tam. 1. 14,
So Math. 15. 19. Out of the heart proceede evill thoughts,
adulteries, that is, it is a bubling ſpring, a fountaine for
the worſt ftreames : Alſo , conſidering how ready wee
are to kindle and to receive fire from every G_
withont the Divell or any rationall tempter , ſencible
objects may betray us , The luſts of the fleſh the luſts of
the eye , and the pride of life , lomething of rhis nature 1;
that which .drownes worldly: men in perdition , and
deſtruction , and creats that conflict betweene the
fleſh and the ſpirir in the Saints , Gal. 5. 17. The fleſh
laſteth agaznſt the ſpirit , and the ſpirit luſteth againſt the
fieſh , fo that wee cannot doe the things that wee would ; by
reaſon of this oppoſite ftreame , of this contrary
power, wee are interrupted in our working ; And be-
hides, ſencible objects which worke upon corruptions
within us, whichare apr to receive flame and burne,
tnay adde over and above, that without the foment of
originall luſt and without an extrinſecall tempter,
man might have finned even in the ſtate of pure na-
ture, why not aſwell as rhe Angells , which had no
q
tempter, nor Divell to fall upon them , which were in
' ; their
—_—_——_ -_- "_
there are the ill counlells of wicked men, and wee}
| |allqueſtion, that yee have a malignant Angell exhor-
[tingyou to it ; Alſo when you peak idlely or doe any
= #m—_—_
their pure naturalls. And they which received fo eafily
a temptation from without,as our firſt parents, might
perhaps have finned without it ; Therefore wirhour
all queſtion , if wee ſpeake of the poſlible of what may
be,men may fin without the temptation of the Divell:
But now de faCto, the Divell uſually, hath a part in all
temptations , hee findes matter in us, and hee workes
which the Divell is alone , without us, and I ſhould
thinke there are fewer, in which wee are without the
Divell. And therefore the Fathers were uſed to ſay,
when you thinke or doe any evill thing, it is without
evill thing , it is the Divells counſel, but doewee not
finde the Scripture frequent in this 2 The Dzvell put it
mto the heart of Tudas to betray Chriſt, Toh. 13. 2. So
Ads 5. 3. Why hath Sathan put it into thy heart to lye .
So Ioh. $. 44. Chriſt blames them for being enemies
to the truth, and for being lyars, but hee wonders not
at it , for hee tells them the Divell is powertull with
And Warre with Angell. © by =
upon it, therefore there are not many temptations; in|
them, and there is a confirmed relation betweene him
and them , yee are of your Father the Dzoell, and the lufts of
your Father you will doe , which may be ſaid of other
finnes , aſwell as of lying; ſo Chriſt ſaid to Peter, get
| Yes. But they wreſt{e nst onely againſt fleſh and blood ; as |
in the text , but agarnſt princepalittes and powers, agarnit |
| thee behinde mee Sathan : hee knew Sathan was inthat |
carnall peece- of policy , and fo Paul. ſpeaking to|
| married people , bids them not be long aſunder , but come |
' together againe leaſt Sathan tempt them for their incontinency. |
: What?W as there not fleſhand blood in thern,and cor- |
;rupt affe&tions enongh , to make' them incontinent *: |
\the Divellin all his ftrength and power , even intheſe |
K 2 - _- |. _—
y—
- > —
76 = Of our Communion
things , wherein fleſh and blood, affaile us alſo. So Sa-
than provoked Ddoid to number the people , 1. Chron. 21. x,
which: wee would have thought to have proceeded
from nothing more, then from the pride of ife, and to
have bene a branch of it , yet the Scripture layes it to
the charge of Sathan ; now beſides theſe Scripture ex-
preflions this minglingand joyning in all temptations,
may be ſuppoſed eafily , in reaſon, by them which ſhall
are miniſtring ſpirits for that purpoſe , (as I told you
before,)when yee ſhall alſo conſider the infinite hatred
they beare to God and man , which invites them with
all diligence-, and endeayour to fulfill this miniſtery,
this worke, the Divells Emiſfaries, (wicked men) how
| to fin , they turne every ſtone, and leave no meanes un-
attempted, but the Divell himſelfneeds no fleepe,nor
reſt , hee is not clog'd with a body , to weary him, hee
hath no other imployment to diſtract him, no food or
rayment to provide, to interrupt him, ſoas hee may
minde his proper worke , and indulge to his proper
laſts, which is to diſhonour God, by abuſing man),
and therefore hee is ever at leaſure either to offer
temptations , and begin them which hee doth very
often , or when any bubling is of our owne corrup-
|tions, or occaſion off red from without, hee is at hand
andat leafure, hee hath heart and hand ready to joyne,
toſharpen the temptation, and to give it thoſe points
it wants, to make it moſt taking ; So as though pol-
j{ibly man may fin, without the immediate temptation
of the Divell, as hath bene ſhewed, yet it is not im-
probable, that the Divell, out of the abundance of his
— —
cofder the innumerable numbers of the Divells, which
ſo as they have no intermiſſion, no vacant time from|
buſye are they ? They can not ſleepe except they cauſe ſome|
malice,8& ſolicitouſnes to hurt, doth concurre actually,
| g | ordi-
And Warre with Angells. 277 |
YM ordinarily , to all temptations , and ſo to allthe fins |
I, of men,and makes good the words of Peter, who fayes, |
ed| || |That our adverſary the Divell goes about like a roarmg Lyan , |
to ſeeking whom hee may devour : All this is that ye may know!
to which are the Divells parts , and which ours , and how
X= far hee can goe, and when hee ſtoppes , which is a pro-
5, per part of this diſcours.
all But if you aſke and inquire now of the method, and | 06.
chj whether uſually have the ſtart in raiſing and beginning
Ou thoſe temptations, our owne corruptions or the Di- .
ed vell ?
th _ There is nothing certaine , or aſſured in this , but | Af.
there is ordinarily a variation, with Evahit was appa-
m| ' [rant the Divell began, with Chriſt, it was neceſlary hee |
JW ſhould begin, and end, for there was nothing in him, |
me} | |tofaſten temptations upon ; with Iudas alfo it is cleare |
o-| hee began , the Dzvell put it into hus heart , and very ordi- |
or narily, according as hee is wiſe and diligent hee begins |
[2 with us , not onely in thoſe temptations which men
or fay to be properly from the Divell , namely in things
ay ſuddaine , independent , and unnaturall, (which yet tor
er ought I know , may often have their birth in original:
n, corruption) but alſo hee begins in our moſt ordinary
er and naturall luſtings , and that either mediately', by
ry preſenting the objects of luft, or paſſion,or by ſtirring
p= and mooving the humours of the body, that the body
nd may be more fittly diſpoſed, to be mooved by the ob-
e, ject, orels immediately, joyneing ſome internall per-
ts luations , and reaſonings to the motion of the object,
l- which may more eaſily leade and facilitate us , to the
on conſenting to ſuch a luſt or inordinary. It may alfo be
N- onthe other ſide, that corruption mooving freely, and
us of it ſelf, the Divell may adjoyne himſelf, as bee will
Yo neglect no probable occafion., to promote his worke, |
li- | K 3 and E.- 8
Le OR
— - OO
Coroll.
I,
AY os
| doth hee foreſee all future things ; nor perhaps doth
a —— we - - «%
78 © Of our Communion |
|
——
andit is poſſible that ſome motions , may eſcape hi
without his concurrence. ;
For though hee be wiſe and watchfull , yet neither
hee conſider all preſent things , inſtantly, and afſoone
asever they are in act, eſpecially ſuch as give the leaft|
impreſſion upon the fancy or ſome of the ſences,which|
may be ſuppoſed rather of more tranſcient acts , of
thought , of ſuddaine and paſling things, then of any
thing of greater moment which lyes longer in thy
wes, & , and are premeditated it is moſt probable the
Divell is never wanting to them. "Thus you ſee how
| hee tirres in fin, and how hee mingles himſelf with
| temptations, which is according to Scripture, and the
ſence and experience of our owne heart.
From that therefore which hath bene ſaid in the
firſt part of the ſecond point (viz.) that our owne cor-
ruptions can furniſh us with temptations , though
there were no Divell ; Let us be fencible of the miſe-
death , wee carry about us as Paul did , and learne to
keepe the avenues againſt all lafts , which may finde
away tous by our ſences,by the example of others and
by ill company aſwell as the Divell; watch our hearts,
out of the heart proceed evill thoughts,&c. The Divell could
hurt us no more then hee did Chriſt, if hee had no
more matter in us, ſubdne corruptions, mortifie luſts,
and the Divell wants ſo much footing , the fire is ours
| alwayes thongh the flame be his, quench the fire, take
away the ſubje&t matter , and then yee defeate and
vexe him, as hee doth you with his wiles. |
But then ſecondly ſee the need of watching, yee figh
not againſt fleſh and blood, yee have a nature that you
cannot ſtand before without a ſpeciall affiſtance, that
yeeldes
i. th —_ i th. _Alh.. FY 2 —_
rable condition wee are in , and cry out of the body of| '
| weapon , to ſtir up _—_ where they are, moft
F FO WE OO" OF TO In TT"
—
4 5 And Warre with Angell. "—
yeeldes vithoaut a blow, or withan eaſy touch,and wee
have a Divell able to adde ſtrength ro the blunteſt |
mortified, whozs ſufficient for theſe things for this combate.
Fly to Chriſt to the Lyon of the tribe of Tudah , to refiſt
for you this Roaring Lyon.
Thirdly in our watching thinke much of the Divell,
have him evermore in our eye, and by knowing his na-
ture, wiles , and methods , and his miniftery what hee
enemy , ſet him up as a But to ſhoote againſt; But in
our confeſſions , —_— onely our ſelves, Acts x. 3.
Peter ſaid to Annanias, why hath Sathan filled thy heart, hee
chargeth him, reaſons it out with him, not with the |
Divell, it was an evaſion in Evah to excuſe herſelf by
the temptation of the Divell, and in Adam by Evah, |
therefore the charge of fin is ours, not the Divells.
Wee-have laſt inſiſted upon thefe two heads , what |
influence the Divell had upon fin, and then ſecondly, |
what influence hee had upon temptations,and how hee |
uſually concurred in tempting , whether no tempta- |
tions were without him , and how hee either begins , |
'or joynes with us in them for the ſeverall manner or
wayes of conveying his temptations tous, either by
preſenting ſencible objects , or by ſpeaking to us,
from without as the Divell did to Evah , and doth to
many in apparitions , or by applying himſelf to our
fancies, by an inward commotion of our humours, and
{tiring of the phantaſmes , theſe with the like it will
not be needfull to repeate againe, but referre you to
what.I delivered, concerning the good Angells in the |
tormer part of this diſcource.
Bur before wee finiſh this head of their miniſtery ,
there is one thing more which would be touch t:How
a LON
thoſe
doth in the world , hee inſtructed for him , as for an |
Us
d ©
a —_—_—_—
80 | Of our Communion
thoſe miniſteries are diſtributed, and whether there be
Divells appropriated to ſuch vices or to ſuch perſons:
Some have thought that ſome rankes or kindes of Di-
vells , have bene to tempt , to pride, others to Juſt,
others to covetouſnes , &c , as being called in ſome]
places a lying ſpirit,in other a ſeducing ſpirit, in others
a ſpirit of fornication, &c. Burt it ſeemes not neceſlary |
that theſe ſpirits ſhould be ever divers , but that the!
ſame may doe ſeverall things,in divers times, and may
from the effects on the world gaine thoſe names ; nor
is there any ſuch diſtinCtion in the good Angells, but
to all. good , oppoſe all evill ; So the ſame Divell
tempted Chriſt to many ſeverall things , to diſtruſt in
God, and to worſhip him ; So Iobs Divell had power,
not onely over his cattle , and children , but his body
ledge, power, and will enough, to tempt to all vices,
and as much, as in them is, they will looſe no oppor-
| tunity , to vent their maliceand hurt us, therefore
others diſtinguiſh their miniftery according to the
(obje&t of it, Perſons , and States, and Societies, and
therefore quote thoſe places of Dan. 8. 20. 21. where!
[mention is made of the Azngs of Perſia and Greecia,
' which oppoſed Mzchaeltherr Prince, and underſtand allo
that place ſo, of 2. Cor. 12. 9. There was given unto mee
| the meſſenger of Sathan to buffet mee , and that curſe, Pal.
| 109.6. Let Sathan ſtand at his right hand ; and the liberty
the Divell obtained upon Iob, which are ſtill ſuppoſed
to be certaine peculiar Divells, ſet out by Sathan their
Prince for that particular miniſtry, to ſuch a perſon or,
ſtate, though they muſt beg leave of God for the
execution ; This is not improbable, for Sathan'hath
ever bene the ape of God, and there is no doubt of
> | wi
"* A
IM _—
_ ——_p_ © bo
| the Angell keepers,as you have heard before, promote|
alſo; And beſides , all the evill Angells , have know-|
— -
HHL— TT
| And Warre with Angels. | 81
will for this method, (which hee ſees fo adyantagions
for the Saints in the other miniſtery , of which wee
have ſpoken, ) if his power faile him not ; Now if hee
have inſtruments enough and God permit it , there is
no donbr of his power , and where God permits him
to tempt , hee will ſure permit him to uſe the beſt me-
thods , and of the other, (to wit, ) that hee wants not
inſtruments, there is as litle doubt ; the hoſt of heaven
was great, and there were Angells enough that fell, to
conflict with all men , Sathan could ſpare a legion for
one man, to doe a great worke.
Confider the difference betweene rhe Saints , and
[the wicked, in the point of temptation, Iſhewed you
before that the Saints, and onely they, have good An-|
gells for their Guardians, Heb. 1. x4. The Divell doth
not faile to allot them evill Angells alſo ; But what
becomes of the wicked * an evil ſpirit zs upon them, and
God z5 not with them; this ſhewes firſt the excellent con-
dition of the Saints; and the difference betweene them
and the reprobates ; 'The Saints ly bound under the
dcree of God, under the miniſtery of Angells ; the
wicked are expoſed as a prey to the Divell already.
But ſecondly let this difference in our ftate cauſe a
difference in our working , and reſiſting , it ſhould be
aſhame for the Saints to fall, and faile as doe the wic-'
ked, alas they have not thoſe aides, thoſe fights and
[vihons, thoſe contrary whiſperings; where is the good!
\Angells thar ſhould conflict with the other, they want |
[the contrary principle, they want the externall helpes,
[they have ſome darke fights of God, fome whiſperings
of conſcience, though in great fins a louder ſpeaking ,
but they want the ſpirit , the good Angells anew na- |
ture, therefore in theſe reſpe&s, the fins of holy men, |
are Capable of greater aggravations then the wickeds |
: 8 are ,'
_ -—
I ——_— > OO OO — ——
Re ——— —
are:, and God is more 6 away with them , they are
not left to the wide workd, Fhey have cuſtodes, and teſter
morum., thoſe which are witnefles of their manners and
keepers , alſo, God is at the charge of giving them,
tutors, and governours,,' great and holy onards , they
muſt breake many cords, many bonds, betore they can
reatch a fin ; Let this confideration ftrengthen us,and
begirt us to holines , and incite us to pitty , and helpe
wicked men , which that wee may doe the more , and
may more fully fall under our governours , and turors
not fin as do others: Let us conſider a little out of the
Scripture how exceedingly the wicked fall under the
Divell beyond what the Saints doe, by the decree and
permiſſion of God, Epb. 2. 2. In them hee workes (ſayes
hee) thar is eficatzouly , hee workes his will in all the
world hath blinded. So 2. "Tim. 2.26, they are faid to
be taken captive by him at hes will ; hee hath them in
a ſtring, hee can drive them to any madnefſle , or folly
to oppoſe the truth, as in the preceding verſe, though
# it be clearer then the day, or auy other thing, There-
fore els where Sathan-is called The God of this world, and
the wicked, the children of the Divell, who fall under
-his lawes , eafily and naturally as children doe , now
none of theſe things is ſpoken of the Saints. Why ? be-
cauſe they are ane another God , another 'Tutor,
other Guardians , hee hath nexther that power nor
thoſe meanes of deriving it,if Sathan ſtand at our right
hand, our good Angell ſtands therealfo ; if the Divell
pieces of diſobedience. Alſo 2. Cor. 4. 3. 4. Our goſpel,
is hid to them that are laſt , whoſe mindes the Gad of thy|
uſe all his arts, God hath his methods alſo; 'Therefore|
given us by God , and may ſee reaſon why wee ſhould|
:
let it be no matter of our glory , that wee are nat as|
the wicked are; but of our ſhame, that wee come neee
| them!
with the greateſt and thickeſt darknefſe , how much
po [Fhiite, when' che divell durſt venture upon a motion
© And Warre with Angell. $3 .
them in any meaſure , and of our glorying and prayſe
to God , who hath put us in the other predicament ,
where thoughyou have the Divell who affaults us with |
al violence , yet hee prevailes not , becauſe you have
God and the good Angells to oppoſe him.
In the next place under this head of the Divells mi-
niſtery for temptation , wee may confider which way
hee layes himſelf out towards mankinde (that is) to-
lward the Saints, and others , for though his power be
Imitted towards ſome more then others the tempta-
!tions in reſpect of the ſubject matter of them , the
things to which hee tempts are the very ſame.
Hee will venture upon the Saints, even the greateſt
things, though perhaps in ſome difference of method,
that wee may ſee by his temptations to Chriſt,and the
reaſon is, becauſe hee is not ever afſured, who is a Saint,
ard who is not, they may be of his owne ; And becauſe
alittle gronnd gained of them, is a great victory, and
becauſe if as ſometimes hee doth hee can bring them
very low , hee makes Trophyes , and glories in their
blood and ſhame very much. |
To handle this at large were. to make a treaty of
temptations , (which I at all intend not in this ſub-
kR) for as I told you., there is fcarce any tertptation ,
with which the Divetl mingtes not , but to point at
ſome heads onely which the Scripture mentions , or
experience. | Ws _
And firſt , as greateſt haters of God, andhis glory 1.
the Divells oppoſe with all their might the worſhip of
the great God! and in order to this, they would hinder j,
the knowledge of him, they would ecclipſe the light,
they are in this ,. appeares in that bold tempting of
4 of
LE Rn
8% © _-Of our Communion
of worſhipping him, in plaine tearmes , and offered all
for it : This all auntient and moderne ſtories witneſſe,
the firſt thing the Divell makes our for amongſt his,
i5 an alienation from God, and a ſhaped and formed
worſhip to himſelf, for which purpole bee hath his af.
by the confeſſion of many hundreds : And therefore
even as Sathan workes hee doth the like) ver. 4. He
So as now to be of his party. is to be of Sathans party,
to obey him, is to obey the Divell; let them conbln
this who are bold to vary in doctrine or worſhip, from
the word of God, they tall under amighty temptation
of the Divell, it is his-moſt naturall temptation, they
ſtrike at the root of all obedience, that ſtrike at the
rule; which is the head of worſhip, this is to draw men
cleerly and immediately from God, let us advance the
glory of God; and the worſhip of God , {o yee ſhall be
fighters againſt Sathan , as the others are fighters
againſt God, thinke the promoting of the knowledge
of God ; and the worſhip of God, to be the greateſt
ſervice you cando to God, andthe greateſt head you
can make againſt the Divell. | :
Secondly as I told you formerly, they are the greateſt
enemies. of Chriſt and the goſpell , which was in all
likelihood the occaſions of their fall , Hee [hall bruiſe
thy heele, was propheſied of him of old, thar is, hee can
00e no higher , bee what ever hee can , hee ſhall doe.
Meffiah , laboured in his inftrument to deſtroy rhe
ſemblings, where hee appeares perſonally, as appeares|
Antichriſt his eldeſt ſonne , whoſe coming 1s after the}
working of Sathan , 2.'Theſl, 2. 9. (that is , who workes| |
Before Chriſt came hee oppoſed the beleeving of the]
whole nation of the Iewes, by Antrochus; when heewas
borne
as |
J- - fla
oppoſeth and exalteth himſelf above God , ſo that hee as God ,Þ fo bs
ſitteth in the temple of God, [hewing himſelf that hee is God:|"N®
| | And Warre with Angells. 85
borne would have deſtroyed him by Herod, Math. 2.
Fell fiercely upon him in the wildernefle , rooke him
at an advantage , carries himſelf, ſoin every reſpect |
that Chriſt calls him the enemy : The enemy came and |
ſowed tares , Math. 13. 39. Andasat other times more
groflely , ſo amongſt the Saints more refinedly, hee
[oppoſeth goſpell-worſhip , goſpell-preaching , would
| {mingle ſome things of worke and merit, with the free
' & [doctrine of juſtification , ſome thing of doubt , and
Tee. fb 1Hlaviſh feare , with the free glorying in our portion ,
1 with joy unſpeakeable and glorious, ſome thing of pompe
FN" jor ſlavery with the free, and fimple governement, and
adminiſtration of the worſhip,and diſcipline of Chriſt,
ſo as pure and naked goſpell is little knowne , or
preached by the miniſters and profefiours of it.
Therefore what the Divell abaſeth, let us exalt , let
us defire to know nothing but Jeſus Chriſt and him cru-
fed ; Let Chrift in the Kingdome of Chriſt be all
all; Let us beleeve, though wee be nothing, let us re-
joyce,though wee be worſe then nothing in our ſelves,
that is , to make good the goſpell , that 1s, to reſiſt the
Divell, let worſhip be adminiſtred according to the
rule, though it want pompe and applauſe, and let the
power of the goſpell appeare in changing our natures,
in healing our luſts , Grace came by Chriſt ; let the notion
of 2am! ae" worke in us , as effectually as thar of |
merit, let the love of God in Chrift be ſtrong as death ,
let his dyeing love conſtraine us to live to him, who
dyed for us; this is to magnifye the goſpell;, which the
Divell would depreſle ; if you baba ſtrongly , it
you rejoyce ſtrongly , it you worke ſtrongly , from
goſpell principles and notions , then ye deſtroy the
Divell , then you oppoſe: Chrifts enemy ; I beſeech
you let us doe it under this head: : Doe 1 not hate them
| L.4q that |
——_ mt.
——_
—
8% | Of our Communion
| that hate thee, (ſaith David ;)Chriſt hath many enemies,
which ſhould be all hatefull to us , but hee hath none
like the Divell ( as 1 have ſhewed you) therefore hee
came todeſtroy him: The faireſt groundof contention
that you will ever havewith the Divell will be this, that
hee is the mortall or rather the immortall enemy of
leſus Chriſt, if you oppoſe him under this notion, you
will draw Chriſt neereft you for aſſiſtance, and fight a
battell in the ftrength of love , and whilſt you T4
your head,you will ſecure the body andevery member,
this is to put another notion in to the conflict , not
onely to ſecure our ſelves from luſts,but to ſave Chriſt,
therefore live — to pure goſpell, becauſe the
Divell oppoſethit,wee
or to rejoyce with joy an teatpabl and plorious , were
onely to doe good to our ſelves, rhat is the leaſt in it,
glory is Chrifts ; and the Divell (feeles every blowe)
who is Chriſts enemy , and the enemy , God hath ſet
you up , with whom you ought to make good a warre
and to contend for ever, as wee ſhall ſee heareafter.
. | Thirdly, next to Chrift , and the narurall and Ge-
nuine doctrine of the goſpell , the Divell excerciſeth
this miniſtery efpecially againft rhe Churches of
are the guides, and lights, ) and members alſo , either
by perſecution or diflention; How hath the Charches
deans, &c. But in the primitive times , by the Ro-
maines,in all their perſecutions, and the Turkes ; now
this the Scripture calls the Drvells caſting men into priſon ,
ave thought that to be aflured!
to a minde well-formed , the returnes are Chrifts , the;
Chriſt, and the Miniſters and teachers of them, (who|
bene harrowed not onely of old by the Affirians, Cal-|
Rev. 2. x0. All perſecutions, burnings, impriſonment, |
the Divells have done it , Kings and Princes hath bot}
; lent their hands ; That which the Drvelldid to ”—_ |
Zach.
—R—
their a&ts and Epiſtles ſhew how hee would have de-
And Warre with Angells. 7% . $5
Zach. 3. 1. Stood at his right hand to refiſt him , that the
Divell doth generally to all thoſe that would ſerve
God in the miniſtry of the goſpell : So Paul: Wee would
have come unto you , (faith hee) but Sathan hinared , this
ſtroyed their miniſtry ; Then hee corrupts teachers ,
Sathan himſelf us transformed into an Angell of light, 2. Cor.
II. 13. 14. I5. by whoſe meanes men give Row to the
doftrine of Divells, x.'Tim. 4.1. hee falls uponthe membres
alſo , purſues them the a roaring Lyon , 1, Pet. 5. 8.
Accuſmg them before God day and night , Rev.12. 10. Firſt
drawes them into fin the cauſe of Gods hatred , and
doth amongſt men over whom hee raignes drawes
then labours to faſten upon them the effects; this hee |
them into murthers & witcheryes , and then diſcovers
them, but his ufuall care in the Church is, todivideand i
ſcatter , that hee may raigne alone, by difference of |
is the onely cementof communion; The Divell there-
walls, loofens this cement , that there may not one |
ſtonely upon another till all be deſtroyed.
the rule from the obliquity , aſwell as the obliquiry
what Sathan promotes.
In purſuite of that great peece of the Divells mini-
ſtery which lyes in temptation , having ſhewed-for-
merly what influence hee had upon fin , and what in-
fluence upon, and concurrence with temptations, wee |
came in the laſt place to ſhew , how thoſe miniſteryes
vere diſtributed according to vices, or perſons, which
lame of the Divells marches, in his moſt ordinary and |
+, "REESE
high
judgements, diſtrafting affeftions: God x5 loue,and love |
fore, which is the enemy, with all his might breaks thoſe |
. Let us therefore treade the contrary paths', learne |
from the rule ; It is warrant enough for us to refiſt ||
when wee had made uſe of,wee came todifcovertoyon t
nw
88 Of our Communion
| high wayes , that is, the great and generall ſnares hee
'leads men into ſuch as ſeaſe upon moſt men emi-
'nently, and to their aſſured ruijne; and with which the} -
Saints are ſo clogged as they are rendred unweildy,
lefle expedite, and fir for ſervice, they drive ſlowly,
and oftentimes fall ſcandalouſly , though they riſe
againe: Wee will purſue two or three of thoſe points
more , and ſo conclude this head, in which I purpoſe
| not to be large. |
| Another cfieuall head of temptation , by which
the Divell labours to drowne men in perdition, is the
luſts of the fleſh. Peter admoniſheth to abſtaine from
fleſhly luſts , becauſe they warre againſt the Soule ; "The
parte , by thoſe weapons , Our bodies are the Lords , and
therefore wee ſhould ſerve him in body as 7n: ſpir:t ; but
fleſhly luſts though they ſeems to be eſpecaally in the
body , yet in truth they moove circularly , from the|
ſoule to the ſoule, Out of the heart comes fornications, &c.
And when they have paſt the body and come to the
heart againe, the ſoule is rendred monſtroully adulte-
rous and uncleane , ſo that as the ſoule is pander to the
body , ſo on the other fide the body is vexed and har-
rowed , beyond its naturall defires , beyond what it
would have to ſatisfy an uncleane and filchy minde,
which appeares plainely in this , that the debordments
ſo much exceſſe, as the ſatisfaction of a ſoule , made:
es CT
————_
LE 7
Divell knowes it well,and therefore fights __ that|
and exceſſes of no beaſts, are ſo great as thoſe of man-|
kind, in bodily things , becauſe neither the reaſon of},
bodily pleaſures , or any other conſideration, calls for|
uncleane , and unpure doth , and therefore where ſuch}
lufts raigne, andare in theirexceſſes,a thouſand bodies}
would not be ſufficient for the drudgery that a luſtfu bf:
minde would put them to , ſuch luſts have no meanes}'} lax
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joan make aofarisfying feturiies to haveld Sit oleh
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[rhetito/'s Nate ranttip 0
Tdily thi! vn reel 68 fill; leant nerary thisis te
|God and his holy 'Spitir'” behdes rher things" hol
[and hath married vs to/hinſclfiin-hoknes and rigli-
[there is/aſeties of {piritialllifti
hoſsecomelynefſs
ro on eye, aid hoWveabtios fodder
y y
far, 45 +
4 '$ > 2
defires tur Rilthi
things ſhew, onie is that hes prerendsto beoarſponle; |
teouſiies; ap gy emet mee
torheſoule;the ſubject of: tear to'Godt
of ther, which ſhould feade both ons
captive to mn bly inill intimarecoaverſewittyſe
excellent'a hiſbhndy'
ifflante onr hearts, 'to whom wee fhoallt by be boly, [that i 15;
bite: es] whoſe
ip atragerigcs;
draw: out: our: affections'ftr
tonverſe ll» our minde' art
' ars\confuned 9 Prov 79. ix: 1 \Now'for this 'excelle
ſivir 10:88 6nr-bid; by {6 baſeand hufleatip lSve;
from'hins; and laydeunder chaines , for theſe hiſtings
xedeepe&pits out of which at heed ſpirit
can reſcue's to beeaſt'sf; vs nor faire or mot worthy,
catnotburbedeepe 1f'Gods heart. ---< - = Manet
far 33m Taflrcium Payids ſpreta pil injuria formits; |
Ingwordto <ſpouſethe Divell bisenemy by the me-
tiong Pand baſe luſtings,2t :#no wonder that men |
of tha Lord, PT? "6 thus fally/Prov. 22:14.
Ang-'
ASCE
—_
| the bodyis\in che{ ehutipgs.and evillafietions, :Eph;
|
| gres
«2 agginſ byes how Cav —_ make a miore
dts, which axepmpenly fjlad by God himſelf
__ ens the abfiraCt., As; pong: of all others!
nily uaclane-and im ;; beſides _
each thertberyeeneitheunclennefpirit and!
—_ a
upaR ores)
immediately 4h
the flefh amd of th
—__ pas hwok fylly-and
{or1h bein velly, ebay filfpll the defjrec af
6 wig Which is: ingaged as'deepets/
ofegute this further, i iti8 extreamely
2.3. ANG.Aoet roprofegut
[khe Divell Keeps. open, court!
obſerrable-xhas tt
Faignes park ap
infinite. apnhers: 4 "anrccnnry +. though. wee are not!
acquainted with uch aflemblings.; therein. all beaſtly
ſhapes and. manners.,; hee doth. lubjec them. to-the|
actuall, conmyllion; ofwhat eyerwee call uacleannes,
althou Rigks
bond of their obedience is ſtrickt ; and they can'refuſe
nothing,who have ſubjected their necks taithat yoake, |
- |this, innumerable and joint canfeflions of witches and]
|{oxcerers, accord upon, of which I could give you ac+|
count-enough uponas good record as ſtory cat give us
ofany thing ,: although, which alfo wee may! ce |
<< xi 4
glutely,as hee dothamongt|
|
ethaes:; greatly: contrary to. their wills|-
and de res; that ſuffer ſuch things from him., but the |
iro s ſuch: flatly ads + Who. /as "being ſpitits y hovnd '
__neither}?
ad
yYments, |
| turtaine tubaje 15 per —_
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| 5h conchite this beſides whatharch bede aid alttady,
the Scripture ſaith exprelly, that not only in general}
[amongſt mankinde,bureven inthe Chorch;andrhere-|
fore, conſiderable to us all ;+It is Sathan which rents
(men for their incontinency , I, Cor,7.. 5. Andi iris from
him that the youmger womer” he wanton ger Chrift,
and turne after Sathas, 1. Tim. 5: 1x: 15. ſdasthere is
carſeenough to entitfe Sarhanto this hi gh way of er- |
dition, to-thele tufts pf the fleſh that face
add therefore calf enongh for by £ ro'watch ; aid
our ſelves inthis highway of perdition,in 5; Fan
ſtep wee take is a departing | bh Chriſt ourfpoufe; to
follow Sathan, for the Scripture calls it's turning after |
Sathan; Metiate apt to Fogke that it is but a'turnin $: |
after their renee A furning after pleaſiires: "mb9— 0
which youleave which is ef our huſband”;
follow indeed-Sathan in that di goife which Head
"ac us at. the greateſt diſtance, in eyery degree vt
pe that way. _-
jp fifth, Bob path « of the Direlt is Pride, the pride #
kſe you may know that ta be the Divells way , from
which God calls you of fo har atid'fo Bw ae
iſt by his denouncements a aint -che prot
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deeper.. herefore when pride cometh, then camet
Proy. 11-2; and the come both fog
bath; rherupp Nd, Will you ſee how God ſets bim-
hee ſauteth through the proud;: Fee divideth the ſea with bu
power, as it is.1a1d before, but imployes, his wilcdome
and underſtanding to{mite rhrongh proud men , that
1s,to.do it-moſt be cles it moſt ſcaſonably for
their ruine; ſo. Prov.16.5., Every one that is proud # heart
an abommation to the Lord, Nothipg proud men, looks
after more then to be had in efteeme, and in honour,
envies.. and the meaſure of theix wiſhes, the rule and
model of their actions. , but ſaith hee , Hee i an abons-
nation. to the Lord, that men are whichthey are to-God,
and that they ſhalbe within a while, to all the world,
that js, they ſbalbe a loathing and an abhorring ; and
therefore the things which they vol Rabi ſhalbe
ſcattered, & the houſes they woyld build Thalbe pulled
downe, for ſo ſfayes Mary ; Hee hath ſcattered the proudan
the imagmatzion of their hearts, Luk. x.51.that is,there isa
concentration of thoughts , caſtles that men build for
themſelves, the imaginations, the thoughts of mens
hearts drive to-ſome Lei zht., to ſome high marke , of
But, ſutable to the fountaine from whence they flow,
a proud heart., and when they have wrought chew up
to a due height and proportion, and looke tor the pro-
duct or, efulr of all, then God comes as with a whitle-
winde ,. and ſcatters them ,' and fhewes how ill com-
| pacted every building is, how looſely it is Iayde,which
is formed without him , ſo for the other Mace which
Prov.|
— _ —_
ether, pride onely,
{elf againſt this evill, Tob 26. 12. By his auderſtanding
Lhinted, the Lard wil dere the hoſe of th proud, as it
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(Prov. 15. 25. that is, not onely their workes in deſigne
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fas before, but their workes in iſſue and effect; God may
| p remit fome defignes ro come to ifſae; they may build
ouſes and get poſſeflions , but they ſhalbe deftroyed ,
it is athingot no affurancelikeabuilding on the ſand,
either :their foundations. ſhall faile them , or from
heaven the Lord ſhall thunder upon them, as Hanna
ayes in her ſong , 1. Sam.2. 10. which is a proper way
of deſtroying , and pulling downe proud men, and
things , which lift up their head to heaven , but ſaith
hee/in the ſame verf. Hee nl eſtabliſh the border of the
wadgow, that is, a widdow which being-deſolate and afflifled
4 " F .
truſts in God ; as it is elſewhere, widdowes who of all
jotherlye expoſedenough to injury, that havenogrear
projects of their owne , nolimits, or borders, but of
Gods making , and little power to defend themſelves
and theirs. from affaults and ruine, God will eſtabliſh
them, ayes hee, the Lord will be their keeper, and then they
neetdnot feare, there is no fence fo good, as wharis of
Gods making, hee hath bounded the ſea by an inviſible
bonnd , his word, but no bounds arelike it , fo if hee
makea hedge about any,about his houſe and his wayes,
nothing ſhalbe able to touch him', and this leades mee
to the other part , that bleſſed part, which of all other
graces is the foundation; the corner ſtone to oe" nt
and bleflednes, and that is humility., whea God would
bring his' Sonne into the world, he brought him in the
moſt himble poſture ; his condirion, his ſpirit, and his
whereas it may be ſaid, that this was for our fakes and
part ofthis ſufferings for fin,nort fo onely,bur ZE aurienl
aDAeteutarly that: as of all other things, ſo of this
grace alſo hee might be to us the great inſtance and
patterne , andtherefore himſelf ſayes, Learne of mee for
M 3 Fam
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o .
worke , were all of a lowe and luimble edition , and |
|
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| Lam mee and ml ters exdyee [hl fire, that
{ which all the wor
d feekes after but none finde, but
ſuch as are in that condition ; ſo Phil. 2, 5. 6, Let this|
%
mae be in you, which was alfo in Chriſt Teſus,who being n the
forme of God , thought it not robbery to be equall with God, but |
made himſelf of na reputation , and tooke upon him the farme|
of a ſervant. 'T hat is, whither ever his worke or condi-|
tion leade him , into what eyer abaſement , into what|
ever lownefſe , thither his minde eafily carried him,
therefore ſaith hee , Let this minde be mm you ; It-may be
you ſhall not be lead into ſuch extremities , into ſuch}
lownes , (for hee dranke deepe , yet the Saintsare laid|
low often , ) how everlet the minde be,in you, haye a|
ready minde , aminde "if ona there is nothing fits
ſo for all kinds of worke and. communion for doing|
and ſuffering, as ſucha minde,for want of which,cither |
*
weeare not lead into oppo!
or wee looſe them, buy oyle them, and make nothing
of them : Beſides this ( then which wee cannot frame
a greater arpanent » ) how is this frame commended
to us by God, |
what beſt pleaſeth him; Hee tells you that bee grueth
got to the humble, Tam, 4.6. That hee will awell with the
umble even as in heaven, Iſa. 57.15, where hee will diſplay
his beames for comfort and joy,; that hee may revive|.
their ſpirit and make them hve, the truth is, men are}
ſeldome empty enough for Gods filling., nor humble
enough for his revivings, which is the reaſon why wee}
have no more of this heayenly influence, but are faine
to ſpin our joyes out of gur owne bowells,as the ſpider!
doth her webbe,and with contracted and bowed ſhoul-|
ders , to beare our burthens, whicha little mfluence
from God would make exceeding light, hee tells you
ortunities of gl. rifying God,
who beſt knowes what is beſt for us, and}
all the ill hee ſends, is but to humble you, and hee is; 7
—
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to multiply. more! places., would you be great in-any:
reſpe&, Prov.1 5:33; Before honont i5 humzlety, and Prov.
| 22: 4- By RY the feare of the Lord, is riches and ho-
| nour, and life ; It, God havedeſtin dyoutor theſe things,
| that is the'gate you muft epterat, would you bergrear;
| | [inthe kingdome of beaven ;/take it in what-capaciry
you will; |\Math.\d84:4i 1oſover {hall bumble himſelf as a” |
| laftle childe;, the ſame ts greateſt 1 the Kengnome of heaven ; "
|} E [But youwillfay-how-comes theDivellinto this charge, 4
| firſt as bee-comes intoall finnes efpecially ſuch as are
| | [greatand crying, whareverdrawes much from:God ,
?
| P
or what. ever. God drawes from ninch;;; that is , of the
Divell, but ſo is pride, as you have heard.
Another way by which wee ſhall intitle the Divell
|tothis march. of pride , is contention , Prov. 13. 10.
Onely by pride cometh contention ,the meaning is, by pride
> alone; that is, pride alone is ſufficient of ir felt without
q any other reafom ;- to cauſe the greateſt contentions ;
| [for inſtance, men are nor apt to fall intoquartells and
_ 'unlcfle —_—_— = drmke , of that -
F |they have their paſſttons-ftirred up by injaty,.or are
-F |fiſtempercd,or provoked, ſomeway or te pride
alone | :
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utthoſt ; and theretore Pſall 10:2" the wicked tn his pride
doth perſerute the poore'; the poore-middles not with him;
ground ,: hee: purſuis it. | So what mighty 'feproaches
with them -appeares Zeph:2.8. Now this, God'gives'
verſe; hee threatens the cruelleſt deſolations tothenr,:
all that/puniſhment.”: Irwas pride that: canfed conten-!
remedy, ver. 36; 37.” Alſo/Math.18 #97 whereChrift!
dren , they ſhall neicher be firſtnor ſecond), -chey ſhall
not goe to heaven at all, ver. z:* Except yee become as [2tle!
dildos, yee ſhall not enter into the Kingdome of heaven ; and!
if there be-any preeminency, pride obſtrusrthe-way!
to it ; It is humility thariopens rhe doore, ver. 4.-1/ho-)
Placeſball have it, but hee that ſtayestillheebe called)
|
Ty
alone makes men'quarretſorne; and contentious to the} |
hurts him-not; but hee:i$proud , thavis enonghs and |
having advantage” over him ; 'being/on the higher”
- — ——_
and revilings Moab, and the children of Ammon layd upon}
che people of God; by-which meanes they contended|
meerly to their pride; and therefore' when'in the '5,
heads ver. 10. thi. ſhall they have for their pride,their pride}
was:enough:torintitle-them to all; tharinjury,' and to}
— —
tion amongſt :the —_—_— »\ their idifpurations-and]
| their ſtrife , who ſhould be the greateſt Marc. 9g, 34. that"
pride was the diſeaſe, appeares becauſe; hunifity was the'
| rells them thar- except rhey be hunible(aslictle chil-]
ſo ever (hall humble himſelf; as a little childe , the ſame ir the|.
ofeateſt in the Kingdome of God; it is not hee that purs for|'
'But it were well; if our contentions ended wirhorhers,
day ; Let a mans condition be never ſo-good, never 10};
incompaſſewithmercies , pride alone:raiſettva con-F
tention, picks aquarrell;thatis; that'aloneis fufficient]'
todo it, 'if therewerenothirigels. Why.arewee no il
4? CON=}
_
Rs
|
that doth calumntate and accuſe night and day ; hee doth
INS —— OS - ——
PT D—
And Warre with Angels. 97
enough,or to much,do you know what makes the con-
tention, it is pride , yee have food and rayment , yee have
not the leaſt part of mercies,yee have not the greateſt
part of affliftions ; what is the matter why doe yee
contend, why doe you walke heavily and dejectedly ,
it is pride , pride onely , or pride alone can do it , can
ſet you as fiercely upon your condition and upon God,
as upon your brother , or your neighbour , yea when
there is no caule at all ; Its a glafle that extenuates
goods, and multiplyes ills, and which is more then any
olafle can do , findes them where they are not at all,
this as I told you of luſt is a moſt boundleſle thing ,
and will ſend you to impoſlibilities for ſatisfaction ;
for let no man thinke , it lyes in the power of his con-|
dition to make him happy , pride wiltoutrunne it faſter
then it can poſſibly flow in upon him, and which is
creaſeth by tewell ; confider therefore when you con-
tend with your condition , when you are not ſatisfied
with your eſtate , it might poſſibly have bene greater
contented , why are wee not well , when wee have
more, pride multiplyes with the lowing in, as fire in- |
|
|
!
|
|
or larger, or fairer, or ina word otherwiſe , nay when |
you doe not walke cheerfully and thankfully and con-
'tentedly in what you have , (for that failing is of the
ſame roote , and ſpring) then you contend with God, :
you murmare againſt God, and this a love from pride, |
properly and onely from pride , for the judge of all the
| world cannot but dee juſtly ; God cannot hurt you, cannot !
\1njure , or provoke you , as another may, all your con- .
tentions with your conditions and ſo with God, are'
onely from pride ; now I beſeech you who 1s the great
Authour and tomenter of contention ,: but the Divell|
N#&A@>, the calumniatour, one that breeds 11] blood, |
not
"OO —— —
98. Of our Communion Rs
not onely accuſe us to God, but God to us,hee accuſed
God to Evah, hee told her they ſhould be as Gods, knowing
good and evill , this temptation tooke , now hee inti-
himſelf, and therefore there was not ſo much love in
giving you liberty to cate of the other trees, as there
was envy and ill will in reſtrayning you from this , For
God knoweth, &c. And hee accuſed Tob to God, doth Job
{ſerve God for nought f A great part of his traynes are
ſpent, in ſowing difſentions , in making breaches , in
multiplying wrath where it is conceived, in boyling
it up to revenge , and then effeCting it , and therefore
there is nothing , hee traines up his more in, then in
contentions , and wayes of revenging themſelves , to
the utmoſt, the power of effeting which is ordinarily
the reward, his f pn vaſſalls get for the ſlaving, and
alienation of their ſoules and bodies ; to kan; arms
is the true king over all the children of pride , Tob- 41. 34. to
whom it may be ſaid as toPilate concerning Chrilt, Be-
hold your King : For pride was properly the Divells fin,
1. Tim. 3.6. It is called the condemnatzon of the Drvell,that
is,that for which the Divell is condemned; Not a nov:ce,
leaſt being lifted up with pride , hee fall into the condemnation
of the Drvell. This therefore was his fin,and this he mul-
tiplyed and derived preſently hee faſtened it upon
Adam, to wiſh to be as God, knoweng good andewll, and
although ſome other finnes in reſpect of the conſtitu-
tion , and temper , may beare the title of the maſter
fin, thar doth not Are ts , but that ina true ſence it
may be faide that pride is the maſter fin in all, it is
the utmoſt roote in originall fin , that which lieth
deepeſt in the coking can muſt hardly be reached;
mated that God made that reſtraint out of envy , be-
cauſe hee would have none ſo great and ſo happy as|
what are affictions generally for , but to hide pride from|
many
—
| And Warre wath Angelis. 99
man, nay, temptations are let out upon us, and ſome- |
times corruptions , that wee may not belifted up, ſo
it was to Paul, what ever his temptations were,the end
of all was that hee might not be proud and lifted up
with his revelations; this therefore is the proper ſin of
the Divell, and hath ſo great a root in us, of his laying
|in, at firſt, and of his foſtering ever ſince, wee ſhould
watch him eſpecially in , as that which hath all the
evills in it, wee have formerly named, and is of all
other things moſt oppoſite, and contrary to our peace
and comfort. |
Another martch of the Divells eminent in it ſelf,
;and moſt dangerous andenſnaring to others , is that
[wee call worldlines , wee know the Divel is called zhe
' God of this world, and , they that will berich, that is, they
| that ſet their hearts upon it, that propoſe this to them-
ſelves, they will berich, they will NT , they will,
that is, what ever it coſt them, though they breake
never ſo-many hedges for it , though they tread never
ſo many unjuſt or weary ſteps , they fall into temptation
and a ſnare : The Divell hath them in his ſnares, and
leades them whither hee will, whither hee hath aminde
to leade them , 1.Tim.s. 9. Other fins have their ag-
gravations, but this is the moſt earthly of all other,and
'1n ſome reſpeQs, the moſt unworthy a man ; And
therefore the ſeate of this luſt is ordinarily the baſeſt
ſpirits, there it hath its riſe , and growth, andin order
to effects, it is the root of all evill, that is, aſwell as other
'vices , it is extreamely fertill of ill, whether you con-
fider the evill of fin, or the evill of puniſhment for ſin, |
this love of riches, what will it not conſtraine men to, |
they will breake all the commandements ina roundfor
the ſatisfying of thoſe luſts, what frauds, deceits, per-
juryes , cruelties , murthers , hatreds have bene excer-
T4 ciſed
|
I Ito ys 9 ER ore ets. ts ee
» —_ ——
100 Of our Communion
ciſed for the nouriſhing of this luſt , nay what other| fa
fins of luſt and uncleannefle , of the loweſt and baſeft] | |Y
kinde? People often ſubject their bodies and ſoules to th
the ſatisfying of this affection ; And tor the evill of g6
puniſhment , the Apoſtle faith heere , that they prerce|- of
| themſelves thorough with many ſorrowes , that is, they have G
e carefull and forrowfull life of it , ( contrary to that lal
good Solomon ſpeakes of , of rejoycing mm therr portion, th
and enjoying it with thankſgiving ) they are full of is
cares , and their injoying time comes never, for they Ci:
orow poore by their riches, they extentiate that in of
their affection , which to their ſence they abound in, all
when they have more then their cheſts or their barnes in
can hold, their hearts tell them this is nothing : Be- me
ſides they expoſe themſelves to the greateſt labours, fo:
to the greateſt wearineſſe that is imaginable, they w]
toyle by day , and they cannot reſt by night, the feare in!
of looſing pierceth as muchas the paine of getting,and mi
there 1s no end of their travaile ; But there be other ſor- Jus
rowesalſo, terrors of conſcience; and flaſhings of hell, re:
which ordinarily accompany thoſe —_ and are ſec
the reward and falary of their aCtions, beſides the great ſoz
evill which I have not named , that they erre from the inf
farth, for having changed their God,and ſet up covetouſ- {oz
| nes,which 5 Tdolatry, its no wonder if they fall from the wh
faith, and if not in profeſſion, in deede, become a- at
poſtates ; I have wondred why this ſhould be ſaid of of
covetoulnes, rather then of any other vice, that zs /ds- lea
latrous, nor a covetous perſon, which an Taolater, Eph. 5.5. of
It is certain ambition , and pride and ſelf love is ido- Ie
latrous alſo, it 1s true that covetous perſons worſhip} | | Di
the ſame things that Idolaters doe, filver and gold,| |thi
the Idole of the gentile are ſilver and pold , the worke of mens] | |do
hands ; materially they worſhip the ſame , therefore as
faith}.
———— =
And Warre with Angells. IOT
faithChriſt,yee cannot ſerve God and Mammon, Math.6.24.
| [Ye cannot put your truſt in the Lord aud in riches,
the Lord and riches cannot be your ſtrong tower to-
gether , perhaps it may be this, that though in reſpect
of our devotion and addrefles orher things may be our
God, that is , wee may ſerve them, worke to them,
labour to pleaſe them, fo the Apoſtle ſayes, therr belly z5
their God, yet in reſpect of truſt and confidence (which
is much of the worſhip God hath from us) riches efpe-
cially carry it away there , for the world hath got an
opinion (though a very falſe one) that riches can doe
all things, therefore they vale and bow to it , and truſt
init, beſides becauſe this is generally received , and
men are called wiſe, when they doe well to themſelves ; there-
fore the Apoſtle brands this efpecially with thar ,
which is a trath alſo of other luſtings , that in a more
intenſe andearneſt purſuite of them, Idolatry is com-
juggles with us extreamely , one of the baites and ſna-
res, with which hee holds thoſe perſonally and profel-
ſedly ſubjected to him, is fome money they ſhall get ,
ſome hidden treafure,rheſe poore captives heeabuſeth
infinitely , and after ſeverall yeares expectations of
ſome great riches , and many diggings and minings ,
wherein by breaking ſome method,'or other they taile
athouſand times, they meet ar laſt with winde in ſteed
of gold , with that which lookes like it , but prooves
leaves orduſt when they uſe it. Remigius reports that
of all the moneys , that the witches that fell under his
examination,acknowledge to have received from the
Divell , there were but three ſtivers prooved currant ,
the reſt were leaves, or ſand, when it came to uſe; hee
[doth the fame in effet with all earthly men,either hee
deludes their hopes, they get not what they expeded,
N 3 hee.
mitted ; Now in this the Divell as in other things |
\
——
I” <WoAe < CE —_ _ <-—_
Coroll.
————
102 Of aur Communion
hee makes them labour for that hee knowes they ſhall
not obtaine , or deceives them in their enjoyments ,
rhey make nothing of what they poſſeſſe, and it is all
one , not to haveand not to enjoye , in truth, that is
out of his power : The comfort of things, the good of
things hee cannot give if hee would , and hee would!
not if hee could , the Divell incourageth us to cracke
the nut, but God takes away the kirnell, gives zt to them,
that are good, before him 5 comfort and enjoyment and'
delight are the portion of his people, A mans life ſtands:
the good and happineſle of life , and therefore, A /:tle
that a righteous man hath , 15 beter then the revenues of many
|
wicked , Eccleſ.2.26. God giveth to a man good mn his fight,
i wiſedome and knowledge and joye, that is, wiſedome to purſue!
right things , and to goe right wayes to attaine the end;
hee deſires, knowleqge how to improove them , and joy,
| the world pretends to, but cannot give; Godlineſſe with
' that is, the good and comfort of things , and life ; But
| to the ſinner hee groeth travel , hee groeth to gather and to
; heape up that hee may give it to him that us good before him ;
they dig the mines , they plough the ground , but the
Saints en Joy: they reapeand garher.
Therefore particularly to this , let the rich man rejoyce
in that hee ts made low, and the brother of low degree, that hee
z5 exalted ; that is , ſhew them God, and heaven , con-
vert them,and they are eaven preſently,both are alike
neere God, and ſo comfort a happineſle, that which
contentment 4s great gaine , that is, which gives content-
ment, there is the gaine you looke after , there is the
happineſſe rhat wealth promiſeth , bur it is God that
gives it ; now a 72h anda poore brother are neere God
alike,if the 7: at leaft be made low,if hee have learned
not to truſt in uncertaine riches , if his pride that riches
not mn the abundance of the things that hee poſſeſſeth, that is , |
cauſeth
Pry
———
RY I,
cauſeth be abated , and the poore brother be-exalted, |
that is, that hee ſees not ſuch a difference in reſpe& of
ſolid comfort, and happineſſe, hee ſees himſelf in as
good a poſture as rich men. Indeed that men are, that
they are to God, and their true vallue is according to
the proportion of their neernefſe to him, not to what
they are to riches , to Princes, or to the great things
of this world.
So yeeſee theſe fix heads wherein the Divells great |
temptation lyes, from whence wee have deduQted ſome
Corollaries , wee proceed to one or two more drawne |
in generall from that which hath bene ſaid.
And firſt yee ſee hence the drudgery of the Divell,
Gods worke and the Divells, carries wages in their
mouth in thoſe parhes wee have runne over, there is
nothing but deceit and falſhood, a man is cozened, his
nature 1s debaſed , and to judge a right, the reward of \
finning is not onely in another life, and in this lite by |
afflictions , but the very ſinning is miſery enough, to |
be defiled and made filthy by luſt , to be puft up and;
ſwollen by pride , to be made earthly and baſe by |
worldly mindednefle, to follow the Divell in all, how
miſerable how vilde is it , how debafing to mans na-
ture? Let the children of the Divell, the peoples, the
diſciples of the Divell glory in their portion , wee
know it 15 their ſhame, they boaſt in their ney; they
have no tyes or bonds , but wee know that to whom men
obey, of the ſame they are brought n bondage ; now they obey |
the Divell, for they doc his workes, they tulfill his
luſts; On the other fide, let not us faile to glory in
our condition , and to improove it, how ſweet is our
prone the traines the wayes of Godare pleaſant, all
15 wayes are pleaſant, and all brs pathes profpentty , to have
naturall defires, which exceed not their bound and h- |
berty!
And Warre with Angells. | x03 |
—— ——
Coroll.
I,
w_
EE —
Coroll.
104. Of our Communion
berty to ſatisfy them, without the fire, the {cald, the
Itch of luſts, to have a ſpirit ſo great by meeknes, and
humility, as it is above thoſe ills, it ſeemes moſt to fall
under,to be be-lowe envye;for the world fees not your
riches,nor your greatnes, andabove miſery and ſhame,
ro havea ſpirit ſo meekned as it cannot breake, againe
' tO be above your condition what ever it 15 , and to uſe,
it , to poſlefle your eſtate, and not to be poſleſt by it , |
'to looke on money as a ſervant of the loweſt forme,
to pitty them thar Idolyze it , and to improove more};
your litle by enjoyment, then they doe their riches by
looking on it and Idolizing of it. Againe to goe fur-
ther into the conſideration of what wee ſaid before,
and ſee how you outſtrippe them for another life, in
knowing and loving that which they ignorantly perſe-
cute , in having your aſſurance in God , whereas they
have none at al , nor inany thing ; I could be large
heere in the compariſon of our ſervice and our way ,
which ſhould be the objec of our joy and rejoycing,
| when ever wee thinke of it,and thinke of it wee ſhould
often, for that purpoſe: For fince God hath made the |
| miſerable condition of the wicked, a foyle to the love
| of his ele, wee ſhould do ſo alfo, and run over by way
| of compariſon, the heads and grounds of our comfort,
| but I ſhall rather in the as place
| Intreat you to improove theſe things , f you know
| theſe things , happy are yee if yee doe them ; if you know
the differences of your conditions , if you-know the
wayes of Sathan , from your owne, and where they
paths,and for thoſe broade high wayes,thole common
roades ; theſe beaten pathes of Hell, which wee have
a loofe of, to keepe farre from them , it will be lefſe
| part, happy are you, if you tread thoſe wayes and thoſe; +
deſcribed,our wiſedome and our glory will be to keepe |
ſhame |
IDS CC— _—_———
QA v»v v» Q**QAa»p
v — (0'UW ikuv v 0. 0 kd v
{way in ſome of its foulneſle, together with the guide,
{is, that wee ſhould addrefle our {elves'to the combate ,
Y
LD ——
And Warre with Angell
ſhame for us to be ſhamed by other things, | to' be
caught by other traines , then the common ſnares:
Although it be true that in the purſuite of thoſe
things, Sathan uſeth his greateſt wiles , and his fineft
us carry a watchtull eye to thoſe great and common
and end, is the ſame, hee findes theſe things ſutable ro
corrupt nature , and bee improoves all that is within
us, to worke vilde and baſe impreſſions thoſe wayes ,
therefore let us watch him,where hee watcheth us,and
let us not thinke that becauſe wee have eſcaped the pollu-
tion of the world, that therefore wee ſhall eſcape him ,
hee ſpinnes his web the finer for you : Which is the
reaſon why I have ſpent ſometime in theſe particulars
of his moſt uſuall martches , that yee might ſee the
of
peeces of ſubtilty, however let ns keepea loofe of , let |
ſnares , the Divell may alter his method, but his But, |
that yee might ſee the hooke under the bayte , and be
undeceived in things ſo greatly concerning you. |
Now therefore having your adverſary 1o fully and'
largely deſcribed to you, in his nature, in his power;
in bis miniſtry, as hath bene ſhewed at large in this |
itract of Angells,(tor ſome peeceof the Divells power, :
you maſt fetch from what hath bene ſaid of the'good:
Angells, that wee might-not be obliged ro repeate
things twiſe) it remaines that wee ſhould fight, thar
for there is in this adverſary what ever might pre-
pare you, and ftirre you up toa moſt formed and exact
warre. | |
For firſt hee is as hath bene ſhewed amoſt inyeterate
[and fworneenemy;, hee ceaſeth not to accuſeday and'
night, hee knowes all our good -lyes'in maintaimng
iQ QW @ A a= qv9»> vSBS
eee eee ener ona. bares oy
good tearmes with God ; Therefore his care is to be-}
O BR Þ_
.-
|S) ———— — - ——__— Fo > — —— — —_—
———I—xIS>— Io err or e————ee Do
—_ CP + PII
Wo F)
49
Cy
& vii
wo
P
5
| power 1
| againft poore fleſbly creatures is great, but hee is a ſpi-
206 Of our Communion
get ill blood between us, hee inticeth us to offend-
him, and when hee hath done , hee aggravates this of.
fence to the utmoſt capacitie of it, Hee goes about like
a roaring Lyon , hee goes about ; therefore hee is not idle,
hee workes continually, and it is {ke a roaring Lyon, hee
hath not onely a Lyoniſh nature in him apt to devour,
and to fall upon the prey , but hee is ever roaring , that
diſpoſition 1s alwayes wound up to the height, and in-
tended in him , other enemies not ſo, ſo that heere is
the worſt diſpoſition that can be imagined ever acted
and mannaged, with the greateſt intenſeneſle.
But then ſecondly if his evill nature had not much
joyned to it , heewere lefle confiderable , lefſe
formidable , though wee fſay there is none ſo weake,
but hee hath power to doe hurt; But I beſeech you
confider,his power is fitted to his nature, if hee meane
ill, hee is able to doealfo much ill, there is no part or
faculty of your ſoule or body , that hee cannot reach,
and that at all times, inall conditions, in all poſtures,
alone, or in company idle , or imployed, ſleeping, or
waking , when you are fit for nothing els, you are fit to
receive his impreſſions ; Nor is heean'enemy of the
weaker ſorr, and ſo lefle conſiderable, an arme of fleſh,
rit;z Our originall fin,our fleſhly corruptions wee finde
evill enough;enemies bad enough, even to the making
us cry out with Paulof the body of death.But we wreſtle not
againſt fleſh & blood;this text tells you you have another
kinde of combatant , for the deſcription of whoſe
2s to finde fit names, the higheſt compariſons will
aile us, Princepalityes, powers, rulers, ſpiritual wickeaneſſes
above: 'T hey are nor called Prences, but principalityes,not
Potentes, but Poteſtates , not mighty , but powers, Lord
TENN ESE a
+
not of a part, but of the whole world, of the darkneſſe 4
4 .
—
Dm
| And Warre with Angells.
ſtead of wicked ſpirits they are called ſþ:r:tuall wicked-
neſſes,and that above, both in high things and zn high places,
they are above us, they hang over our heads conti-
your enemy get the Hill, the upperground , this they
have naturally and alwayes.
Againe there are enough of them , they can imme-
diately beleaguer a man, copaſling him round, poſleſſe
every part of him : Seaven Divells can enter at once
into one man , Or if need be a whole legion ; doe wee
beleeve theſe things, and are wee not ſtirred, are wee
not affraid,if we apprehend the approach of an enemy,
and the towne wherein wee are be in danger , what
wringing of hands is there, what praying, what provi-
fion , and yet perhaps hee may be diverted, hee may
accord ; But there is no truce in this warre ,- a perpe-
tuall combate , that time you are not upon your watch
[you will be taken , for your enemy knowes it , if an
R | .
enemy in warre knew certainely when the watch were
when you neglect your watch , when your faith and at-
of litle moment, the matter were lefle , but if there be
any thing great in heaven, or earth , that is the prize
nually : You know what adifadvantage it is to have |
negleCted, hee would take that time , now hee knowes
feftions fleepe,which of other enemies cannot be ſaid. !
But then thirdly, if the contentions were for things |
_
|
| of this warre,whether it be the happinefle of your life, |
the peace of your conſcience , theeternall condition
of your ſoule,and body, or which is more, the glory of
' God, for all theſe are ftrucke at continually.
| CF'2
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-——— <— _ — — ——— -
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'
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- | <©n—_— — ——-—
107 ' I
the world, all the wicked of the world , which are dark-
neſſe are of their fide, fight under them againſt us, and
all the darknes in our owne harts is with them alſo, all
thoſe fumes and fogygs of Inſts,all thoſe miſts of igno-
rance, and mbelieere _ of his armie ; Againe; in»
;
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r08 Of our Communion
| Captaines when they make orations to their ſoul-
diers , they tell them they fight for their country, for
| their poſſeſſions, for their wives and children,for their
| tibertzes,bur what is all this to our warre? To our prize?
| Wee fight for peace of conſcience which paſſeth all under.
' ſtanding, wee fight for eternall life , wee fight for God and
| Chriſt , whoſe glory in us lyes at the ſtake every day ,
| and ſuffers , or is relieved by our fighting : I beſeech
you are not theſe things worth contending for ? Will
not ſo goodly aprize put ſpirits into you? Some have
done wonders while their lovers have lookt upon
them , others while they have fought for their loves ;
What doe you fight, for nothing ? Yes, it is a love you
you doe but requite him, hee is before hand with you;
and doth not your love looke upon you alſo? Yes. If
you can ſee him, I aflure you hee ſees you, and there is
not a watch you make, there is not a ſtroake you ſtrike,
but it pleaſeth him , and it refreſheth him , as on the
other fide there is not a negligence , or a faile , bur it
wounds him,and afflidts him ; what ſay you will all this
that hath bene ſaid put courage into you , and make
you fight,it is brought for that purpoſe, I beſeech you
let it put on ſtrong reſolutionsto pleaſe the Lord , to
reſiſt this curſed enemy,this damned enemy, for ſo hee
is, he carries his condemnation about him;andyet this
enemy whichis left ſo mighty , and powerfull , for our
tryalt, for our reward , it wee fight mantully , if wee
fight the battailes of the Lord , (if wee be wiſe, if wee
of our God); onely let us reſiſt the Divell, being ſtron
in thefaith,to which pages Lwill endeavour to ſearch
alittle into, and to ſpeake ſomething of this heavenly
armour which God hath given us for that purpoſe.
Wheres
—
fight for too, & one that fought for you even to death, |
will) all tend to the glory of our victory,to the honour
[nothing ſo naturall, fo proper to a man as man ,; as
And Warre with Anpells. T09
Wherefore take unto you the whole armour of God, that yee
may be able to withſtand in the evill day , and having done all
to Rand » Eph.6.13. Inthis x3. ver. wee are bid to take
unto us the whole armour of God, as in the 11. verſe wee are
bid fo put it on, with the reaſon added, that wee may be
able to withſtand in the evill day,and having done all to ftand.
From the firſt words obſerve this, that no weapons
will ſerve to fight with the Divell but Gods, nothing |
will make you ſhot-free, but the armour of God,for {> |
ſayes the Apoſtle,the weapons of our warfare are not carnall, |
but mighty through God, 2.Cor. 10.4. So as heere you ſee
the reaſon , becauſe carnall weapons are weake ones ,
to be carnall and to be weake are convertible termes ,
as to be ſpirituall, and to be mighty, are alſo; now you
have to doe with a mighty enemy , as you have ſeene
already , therefore you muſt have mighty weapons ,
you muſt have a wedge fit for the knot ; David had
never CG if hee hadnot come with ſpi-
;rituall weapons, 1. Sam. 17. 45. Thou comeſt to mee with a
ſword, with a ſprare and with a ſhield, but I am come to thee
in the name of the Lord of Hoſts , the God of the armies of 1ſ-
raell, whom thou haſt defyed : It was not the ſling nor the ſtone
that did the feate , but it was this mzghty Lord of Hoſtes ,
in whoſe name hee came; To goe armed therefore
againſt the Divell in the ſtrength of your owne reſo-
lutions , or your temper, or conſtitution , or your ha-
bits, and education, is to fight againſt Goliah with a
ſtone and afling,without the name of God; Nay your
experiences, Your ny reaſonings, they may have
influence into your fin, but they will never into-the
victory , ad this ſtone and {ling , theſe underwea- |
pons be mannaged by the name of God. For your re-
ſolutions this cunning tempter knowes that there is
O 3 change-!
It0 "Of our Communion
——_ "x POE” Wr"
—
| changeableneſle, as on the contrary, it is the high and
| incommunicable CharraCter of God to be without ya-
riation , or ſhaddow of changing, all the matter is but
to finde a plauſible reaſon for the ſaving of his credit.
For our temper and conſtitution, hee hath luſts pecu-
liar for every temper. Beſides hee can eaſily perſwade
luſts to give place to one another for a time, as pride to
uncleannefle , 8c. And his power is much upon the
body,and the humours and conſtitutions of it,to ſtirre
and worke upon thoſe humours, that by the helpe and
mediation of the fancy ſhall worke to his end,and gaine
the will and underſtanding : As for your education
and habits , experience ſhowes that many things that
rance of ill, or the law of a conſtraint : Beſides hee
hath his methods, and by a few degrees will leade you
to that, and by ſteppes hes would have utterly defer-
red you , hadit bene repreſented to you, all at once,
and for your reaſonings,andexperiences youwill finde!
| that to be the proper weapon, hee is elder then Adam,
hee is wiſer then Salomon, ſet holineſfſe aſide , hee
hath beene trayned up to ſophiſtry and deceit , and
therefore verſe the 11. the Armour of God is applyed to
the wiles of the Divell, ſo as you have no reliefe, but whar
looke like morall virtues , are nothing but the igno-!
was Davids, Pal. 118.10. All nations compaſſed mee about,
but in the name of the Lord will 1 deſtroy them , they compaſſed|
mee about, yet they compaſſed mee about, there was a perte&t
Pariſtheſis of ill , and enemies a perfect beleaguering, i
ſo ver. 12. They compaſſed mee about like bees ; you ſhall ſee|
how Bees in ſwarming time, will pal a buſh, fo
thoughts , and temptations ; A man ſhall not ſee his
way our , they are behinde him and before him, and as
px the words following , They are kindled as the fire of
will Divells and their effets multitudes of Diveliſh|
thornes,
—_
proove but weakneſle, ſo much for thar point.
—
Om.
th WIE”.
ny ES
And Warre with Angels. | IIT
tharnes, ſo the Greeke and Chaldea reade it, they fall}
quickly into a great blaze, or the word is alſoquencht
(as Hebrew words fignify often contraries , ) the
kindle quickly and like thornes , but they quench alſo
as ſoone, for im the name of the Lord will I deſtroy them, this |
is all your reliefe todeale with your enemies, as David
did, your faith as your viftory, whereby you overcome the world,
x.lohn x. 4. that is, 2 Chriſt, it is the power of his maght
that makes us ſtrong ; Chriſt hatha might, a mighty ahi.
litie, hee is endowed with power from above , which
being pur forth in us , ; pa us a-power to be ſtrong, |
and to ſtand our ground, as ver.1o. for in thoſe words
the habit ſeemes to be diſtinguiſh't from the energy
and operation,when a man is acted by theDivell;either
by an immediate poſſeflion , or ſome eminent itron
way of luſting , that hee is ſtrong in the Divell and in |
the power of h |
—
is might, that is,you ſhall finde a power |
full operation of the might of the Divell upon him,
{oas did wee not ſee a humane ſhape, wee ſhould thinke
it were the Divell indeed, ſo greatly is his might acted
upon men, with power; Now after this mannerſhould
wee be ſtrang in the Lord, by the influence of his ſpi-
rit, by the ſtrength of his armour, other ſtrengths will
Secondly it is not without its obſervation that it is
called heere and before the whole armour of God, meyom\iay.
There is no man pretends ſolittle to religion , but hee
will doealittle , hee will pretend to ſome graces, hee
will make ſome fallyes , as if hee would fight, but the
difficulty , and the wiſedome, and the ſtrength lyes in
the univerſality; there is a chaine in graces, you looſe
all if you looſe one , as James ſaith , Hee that breakes one
command 7. guilty of all; and God that gives you armes
not to clog you, but to defendyou , hath givenyou
nothing |
—
I12 Of our Communion
nothing to much;it is not the beauty, but the uſe of an
armed man which hee conſiders : 'That place which is
open , to be ſure the Divell will ſtrike in; for hee
knowes the bare places, and one open place will ſerve
to kill you aſwell as an hundred , therefore God hath
| made adefence for all, therefore the Scripture calls
2.Pet.r. 5. Therefore Peter calls for an addition of one
grace to another till you be compleate. Adde({aith hee)
to your farth vertue , &c. For if theſe things be in you , and
abound, that is , if you have all thoſe parts, and that in
a way of height and eminency , if they be not ſcanty
and narrow, then you will abound alſo, that is, you will net-
ther be barren,nor unfruitfull: 1 beſcech you conſider this,
it is the univerſality,it is thewhole armour of God, that will
alone ſerve our turnes , and which alone wee ſticke at;
All difficulty lyes in exatneſle, in bringing things to
their end, and their perfe&tion,every one 15a beginner
and a pretender tolearning , to knowledge, toarts, to
| portion but of atew, let us doe otherwiſe. How good
is God, who hath given us a whole armour , letus not
ſhew our ſelves at once enemyes to our ſelves , and un-
thankfull ro him,unlefle wee feare neither God nor the!
; Divell, on the other fide let this comfort us. that there |
1s a whole armour , there is a whole Drvell, that mature is
| » . . ;
; improoved to the utmoſt capacity of a rationall na}
; ture for ill , for hurt , if there were not a whole armoury|
wee were undone. |
Thirdly , wee are commanded to take unto us this
whole armour of God, and ver. 11. to putiton, God
religion it ſelf, but the exactnes, theuniverdality is rhe]
TP» 5
Fa
for a growing up in all grace , orin all things , Eph. 4. 15. |
makes it, God gives it, hee makes it efficacious, but},
there are our parts alſo , wee muſt take it tous, and put it|
on, there is a ſluggiſhneſle in mens natures , if God|
wouk
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[would doe all , and men might ſleepe the whileſt , per- |
haps they would lye ſtill, and let him trufſe on their
armour , but this is not the law wee live by , this is not
-
Ee
e the tearmes wee ſtand in with God ,. what wee cannot !
hi || jdoe, God willdoe for us, but what wee can doe , that
s wee muſt doe; Hee doth not worke with us , as wee
I worke with a hatchet, or a dead inſtrument , but as the |
e ſoule workes with the body , that is , in it, and by it, ſo | |
) as the body doth its part, and feeles the labour , the| |
4| || {fouleat firſt gives life to our body, ſo doth God to our
n ſoules, when they are dead 7n ſins and treſpaſſes hee quickens
y them ; Alſo doe gives guidance to the body and
j- direction, and affiſtance,ſo doth God, hee never failes
;, us, hee is ſtill by us, at our right hands, but wee have our
lt parts, our reaſon, and underſtandings, our willand our
; affections, they come'into play every day , and if God
0 can do nothing by them, hee will do nothing without
r them ; -'This , when men beleeve ſo much in other
0 things, as they will ſcarce truſt God with any thing ,
el] | jthey will ſee a reaſon , anda meanes ſufficient to pro-
d duce every event , they will be at every end of every
t buſinefle , why doe they devolue all upon him in reli- |
- gion , without ſtirring atall ? Becauſe they minde it |
5 lefle ; which is the meanes to make God minde it not
el | jatall; Therefore I beſeech you, let us do our parts, |
's fetch aſſiſtance from God, and worke under him, re-
F2 ceive influence and ſpirit trom him, and uſe them, in- |
{| } jtend mightily what wee doe; for it is to God, and for
| F him; thoſe that worke under any Agent,though never
's ſomighty,do ſo, and this know, that the more mighty |
4) | |anyAupreane Agent is, the more it intends, imployes, |
t\ | jandfills che inftroment , as hee that ſerves awiſe man, |
#| | [though hee do nothing but by the direCtion and ap-;
d| | [poyntmenrt of his maſter, yet hee ſhall finde hisunder-|
dl ſtan-'
4 - P—_— —
— * *
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Tt ——__ -\"»Of aur Communion | _ Ty ;
ſtanding intended and 46 ap nn for a wiſe direQer
doth-more intend, and fill the ſubordinate inſtruments,
and Agents not contra. 326 61-5; 7
Now hee comes to the end and uſe of the: Armozxr,
that they might be able to ftand:in the twill day, and having
done all to ſtand, the word is avi, to reſiſt, to ſtand
againſt ; you lee heere- is a reall combate, as your ene-
mies are-great which you have heard of before, 1o is
the combate,' itwill coſt you refiſting, and fighting,
and there is aday appointed for it , an evil day, that is,
a day of battaile,:our whole life is ſo many evill dayes,
therefore ſayes the Apoſtle, Redeeme your time becauſe the
dayes are evill, Eph, 5. 16. that is, troubleſorne and full
of temptations , if you would make any __ of your
lives., of the opportunities you meet with all , of the
occafions that tall out, you muſt redeeme them, alittle
time and opportunity is worth much, it will be loſt to
you if:you redeeme it not ; 'So.oll our dayes are evill:,, as
lacobſaid,;but ſome moreeſpecially may be. called by
way of eminency the evil day, All the dayes of Iob were
ina manner evill, becauſe none were without ſome-mo-
leſtation, and trouble , 7 had no.reſt (fayes hee) neither
was I in:quiet yet trouble came , Job 3. 26. But the great
evillday was, when Sathan was let ont upon him ; the
great evill day to the Diſciples was when Chriſt was|
crucityed, and they were Winnowed by Sathan ; So there
are more efpeciall times and parts of our life , when
[God will try us by letting out Sathan upon us, but
thoſe times and ſeaſons know-no man ,- no more then
the day of judgement, and therefore wee muſt be ever
ready for them , upon our feet , and with our armour
about us ; ſtanding is a warlike poſture , a poſture. of
watch,apoſture of fight, itis nota ſtanding ftill;butit]
1s a fighting, :areſiſting , yee have not reſiſted unto. blood
"ET frivingl
G7. «
; DE —
I " nd Warre with Angell. 5 hs ry
apa fin; God expeAts that wee ſhould fioht
. to fee yourenemnes dead before you, when as others
h—
e
ſtriving
| jor feht, that wee ſhould quit our ſelves like men,
and wee had need doe ſo; unkeflewee would be undone;
and foyled; and therefore'hee addes and having done all |
_ |foftand, that 15, doe what you can, you will but ftand , it j
will belittle enough to doe the worke, the enemies are
ſo mighty and great, the warre is ſoſharpe : God hath
an purpoſe for many holy ends fo ordered it, that you
ſhall have worke enoughot it ; ſome carry it thus, onmm-
bus confettts ſtare, thatis, all the afore ſaid fell, and cruell
enemies being overcome, having done all, having de-|
featedthemall, yanguiſhed'them all, you may ſtand as
cortquerout ; Whar aglorious thing will this bee; that.
as Chriſt your caprtaine', ſhallftand laſt upon theearth ,
fo you ſhall ſtand with him ; glorying andtryumphing
thatwere fainte and delicate; that would not Randand
fight and arme : As they wereheereledcaptives bySa-
than;ar his pleaſure, ſoſhallbeledinto tryumphby him
at laſt: 'Thinke-of this that by doing your duty, by |
ſtanding your ground, by arming; and fighting 1n'the|
power of Chriſt; in the armour of God; this mighty |
Hoaſt ſhaltlye dead before yor, And thoſe which you have
ſeene to day , in this evill day yee [hall ſes them againe T0 |
more for ever , you have therefore two things to incous|
rageyon : Firſt, the neceſſity of your fight. Secondly? |
the glory and plcafure of the victory ; Neceſlity wilt |
make Cowards fight: And therefore commanders pro- |
videdilligently,that their enemies may have abacke-
doore to ranne away , becauſe neceffity , and difpaire |
willproduce worigers : Tbefecchyqu doe bur fee , and
heersiSHhabſolure neceſſitic;unleffe you take all this
armour, \ſlzh, and withſtmd yee will notftand ar laſt |
[this is little enough ;-you muſt doe all this that bavmng
Fa...
-
es, ” 9 >
— —— ————
E——— SO > OD _———_—— o——_——
Pong uran_—_'v
| pinch thee, yet 7
>. Ain
with your enemies flaine about you : You ſhall have
by faith, and of victory, the ſhouting of a conquerour;
Cowards have but the pleaſure of idlenefle , and the
ſhame and miſery of ſlavery , they have their good times
heere,what is their good times? 'To ſleepe,to be idle,to
beabuſed, anddeceived;thy labours are better then his]
pleaſures, then his enjoyments ; What then' is thy}
good times ? Thou art comforted, and hee s tormented, thy
captaine rells thee thou haſt done well, wel/done gaad and|
faithful ſervant ; Thy conſcience tells' thee thou haſt
fought a good fight , but praiſe is not enough in thy cap-|
taines mouth , enter thou(ſayes hee) inta the joy of 5.
Lord, hee ſhewes thee a crowne of r:ghteouſnes , which hee
hath kept by him. all the while,and which thou mayeft
thinke onevery day till thou haſt it, but then hee gives
it thee, hee puts it on: Whereis now your ambition, |
where is your ſpirit , and your courage ,.thinke not on
meane things, but on crownes, and victories, and glo-
ries,and if you enter the liſt, if you fight, do it to pur-
poſe , labour ſo to withſtand , that ar laſt you may ſtand;
Sorunne ({aith the Apoſtle) that yee may obſtazne, 1. Cor. |
9.24. Every one is apretender, and a runner, but few
carry the prize,they finde hot worke,they grow weary,
and quit the liſt, Thoz therefere(ſayes Paul to Timothy)
mndure hardnes as a good fauldeer, of Ieſus Chriſt, 2.Tim.2. 3.]
| that is , though thy armes preſſe thee , and thy worke|.
fs Bo inde ; - 7 rr _” Lp » that thou
mayeſt { hew thy ſelf a goo er of Chriſt , and mayeſt
pleaſe him that hath Ro wnh buy muſt not es
thy ſelf in his worke , for hee pleaſed not himſelf in thine. |
= at
Chriſt pleafed ndt himſelf, this is written , God tooke no-|
————_—S——_—_—_— —_
—— ">
'TiE. ; Of our Communion PR Fn = '
| done all, you may ſtand , but then having done all , you ſhallf_
| |{kand, that is, ſtand as conquerour, ſtand as Chriſt ſtands, |
the pleaſure of revenge, which heere you may take in|
$
tice}
i __
w_
; 2) SH nt ne r”: 4D
{enough to enter the liſt , and fight, but there ig the law
mightily, and indure all things, as ſoldjers that would |
|when wee are command
crowned , except hee ſtrive lawfully or duely, that is, it is not
of combare, and the law of fight, if you do not fight as
yee ought according to the law of combate, the bo of
armes , if you give over to ſoone, and ſtay not till the
victory be gotten, till your.enemy be profligated, and
abaſed, hee had as good bavedone nothing, this hee
amplifies ver. 6. by the fimilitude of a labourer , The
huſband man that laboureth firſt, muſt be pattaker of the fruit ,
for ſo firſt hath reference to labouring, not to frut , fruir
and crownes, reaping and glory are the-effecs of la-
bour , anddue fighting ; thinke not to goe to heaven |
with your armes acrofle, or your head upon your
elbow , or with good beginnings, and faint offers, t'is
lawfull fighting, t'is hard labour , leades you to glory, |
and ver. 7. fayes hce.:. Conſider what Lſay, what were the
matters ſo hard, or the ſtmilitades ſo deepe* No, but
the meaning is, turne it in your minde , often thinke
of it, almoſt continually, do not thinke to goe to hea-
ven with caſe; you can-neverthinke to'much thatyou
muſt fight hard, and contend: lawfully ,.andilabour
pleaſe their captaine, before ever yee ſhall be crowned
and reape, and then hee concludes with , The Lord give |
thee underſtanding in all things ; which ſhewes how hard it
iS, forus to apprehend theſe things aright , To as,to
have them-worke upon us;and to be affected with them
to purpoſe,ſo as not to have ſteight thoughts of them,
ach they be things not hard to be underſtood.
Toconclude, all good things are of God, though
wee be taught , hee muſt ie a our underſtandings » as |
, hee muſt worke in us to
TE '4 doe
PO CONES
—_
And Warre with Angells. 117
4 tice of it,thetume will come when hee will pleaſe thee, |
| [and then it followes ver. 5. If any man fight, hee us not
- ——— Sa : l
——
—O_—
xs — ——VOfour Communion _ |
doe, and eſpecially-in'the things whereof wee fpeake. '
It will not be improper heere by way of incouraye-
ment; to conſider as what: power and might -Sarhan
hath, 16 whar botids and reftrai ats alſo ?
Firſt; all the Divelk can doe nothing without afor-
med commiſſion from God , this' the example of 7b
makes moft cleare,the Divell ruin d his eſtate, by the'
Sabearis;but-not till God had given him power, hee in-
fected bis-body with'miſerable'diſeafſes , but hee was
faine ro-aſke new leave for it, ſo r.Kings 22. Anevill
ſpirit offered his ſervice to deceive Ahab, ſo an evill ſþ:-
rit fromthe Lord came upon Saul, but both by commil-!
fion :' Sothe/Sorcerers of Egypt, they acknowledged
the hand of God, when themſelves were ſtopped, it
was no more impoflible for them to make Lice then
other things, but God let them goe on a while , that:
his power might-appeare the ou in giving the
ſtoppe; So Zach. 3: *The Lord rebuke thee © Sathan, God
can doe it though no other can, ſo Chriſt ſayes , The
Prince of this world us caſt out, Joh. 12.31. 'The Prince of this
world us judged, Toh. 16: x1. heeis nor onely under God,
but'under Chriſt God-man; hee 1sfybjeKed to our friend
andhaſband;and har inlittlethings. They could doe
nothing'on ſwine without leave, Euk. 9.32. much lefle
can the Divell touch us in-any thing; without a com-
| miſſion ; Beſides , what-wee have rold you. of their;
Chaines which*Peter and Fude mentions , ſhewes the
powet God hath over them ; And generally wee have
this aſſurance , that'a hazre' from our head ſhall not perifh
without the will of our Father. So as our greateſt enemy
{is fubje& to our beſt friend , and mannagedto our ad-
| vantage, whichſhouldincourage us tofight-and ſecure!
us of the iffue,/ for the God of perare willtread Sathan under
our feet, at laſt, Rom. 16: 20. dren
| | | The.
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girt about with truth, Tn the-loynes.is ſtrength, as'is fayd
tine callsthem,clumbs without loynes,now that which fits |
{which is our condition, is neceſſary :-For when they
{when they fought ; You ſee now areaſon why the
And Warre with Angels. r19
The Divell and wee are in earneſt, but God, as thoſe |
two captaines lets the young,men play before him,and}
caniftoppe them when hee will, hee is in no paine-in
reſpect of the combare or ifſue, but hee bath the plea-
ſure to ſee weake faints overcome'gyants; by hanging |
on him by rhe ſtring of faith. is on our fide, and
the Divell is ſo ſubject to him, as there is no greater
ſubjection, let hope then aſwell as .neceflity incourage
us-to fight, wee have both thoſe arguments in their
height ; God will mannage his graces in us, to our
advantage, but let us doe our parts.
Wee come now to the particular peeces of armour ,
whereof the firſt is , The grrdle of truth, having your loynes
of Behemoth,h1s ſlrength 15 in hes loynes, Job 40:16 -In them
alſo is the power ef ncnaiatiin , for ſo God fayes to
Tacob, Kings [hall come out of thy loynes, Gen.35.11._ This |
metaphor therefore; applied to: the minde. devotes |
ſtrength , ſteddineſſe and conftancy ; on the contrary”
men that are delicate, effeminate,and unſtable, rhe La- |
this part , in ſome thing that begirts it; thar the part
wherein ſtrength 'lyes may fcele ftrength from with-
out, and that is properly a.grrdle, therefore Peter fayes,
Gird up the loynes of your mande, 1.Per.1. 13.-and Chriſt
bids us, Let your loynes be grrded, Luk. 12.35. this whether
men travell, or whether they fight, or both together,
travailed, they ſed to gird themſelves , and the Belr
or g77dle, hath bene alwayes a peece of ſoldiers armour
loynes ſhould be girt to this warre: Wee need not goe|
farre for a girdle, the Holy Ghoſt:tells us; it is trath; it
you aſke mee what is truths Lanſwere in a word, Right!
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; ſtable zn all is wayes , becauſe there is a mixture in the
| - © | /ohts and judgements of things , and ſincerity , this is that |
F. fe ich Sade the loynes + 'your-minde , and therefore|
Chriſt addes , Let your loynes be grrded , and your lights bur-
ning; as before Luk. 12. Certainely cleare and right
fights of rhings with ſincerity , are the moſt begirting
things in the world, this you may know , eſpecially by
conſidering what is the cauſeof looſenes , and laxe-
nefſe,and unſteddines in our courſe,and yow will finde }
it, becauſe men areeither infincere and unfaithfull, or |
miſapprehenfive , and darke ; A double minded man #5 un-
principles of his motion, hee hath two objects in his
eye, two ends in his heart, and is carried up and downe
diverſly , according to the predominant humour , and
quality, ſoas yee never know where to finde him, nor
can ever hold him, becauſe hee is yours but in part, for |
an end, ſuch a one was Sawland Tehu, and ſo areall hy-|
pocrites , the contrarye towhich was Nathawel, who
had this honourfrom Chriſts mouth;that hee was atrue
Ifraelite in whom was nogule , Joh. 1. 47. that is, hee was
a man round fimple, candid, and plaine, which-came to
Chriſt honeftly,not for ends, for lounes,or to intrappe
him , as others did : Chriſt himſelf diſdaines not
this commendation of whom itwas ſaid, r. Pet. 2. 22.
that there was no puile found in his mouth, and David fayes,
Hee 1s a bleſſed man in whoſe ſpirit there 15 no guile,Pfal. 32.2.
that is , who is fincere in every thing , having his ends
what they ſhould be , and his actions and expreſſions
ſutable,that you may reade his heart in his profeſſions
and actions ; ſuch a diſpoſition carries you right on; | .
makes you ſteddy in your motion, without turning to
the right hand or to the left, Grrds you up, and ſtreng-|,
thens your minde to motions, to fightings, makes you|
intend what you doe ftrongly , becauſe you doe but} }'
onet z |
CC ————
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- of And Warre with Angels. EE -
one thing, that which putMartha,into ſucha diftemper
|yond it, a man wants courage that wants light,and Hee
-. Of OW WwW OA Wt Www HH rr Hrutly ov tg $- NW 1. ww us Fr 1 CU 7 9
| |ter;; ferthed in chaines, as hee was, a light [hined inthe
| will x figh
{begirts, & comfort you ſee comes in by light: Againe. |
. [Glory,the apprehenſion of it, the notion ofit,begirts,
wi WE wan Ov UW +»
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was , becauſe [hee was troubled about many things, you ſee
[then', now how ſincerity begirts, & how in fincerity 8
double mindednefle looſens your loynes, & nerves, but
doth not miſjudging and darknes doe the fame,-looſen'
your loynes, making you unſteddy,and weake,contrary
to this begirting?®You will finde it doth: Men are what:
they ſee,and what they judge,and no other,and though
{ome men doe not fill up their light ; yet none goe be-| '
that walkes in darkneſſe knowes not whither hee goes , and
that is contrary to this begirting , and hee muſt needs
make many falſe paces, for hee knowes not whither
hee goes, {fa man walke mn the night hee leth , becauſe
there 35 no light #n him , Toh. 11. 10. 1nhim- hee hath the
inſtrument of ſeeing , the eye, but there is no light
ſhining upon that eye, though a man ſhould be ſincere ,
if hee want right lights and fights of things hee will be
rendered the weaker and more unſteddy,heewill ftum-!
ble often , with a good intention about him , nothing
ives more courage then knowledge , nothing intimi-
tes more then ignorance ; Againe,comfort and joy
rendersftrong and teddy, now light is theembleme of
Joy, hratiort when the Angell came to poore Pe-
priſon , AiQts 12. 7. ſoſayes David, The Lord us my light
and my ſatoation,whom ſhall I feare, Pſ. 27.1. and when in
a low-condition hee expeted comfort from God, Thou
ni1t ſave the afflited people , ſayes hee,but wilt bring downe
bigh lookes;for thou wilt light my candle (ſayes hee) the Lord
bten my darkeneſſe,Pſal. 13. 27.28. Now comfort
em
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ther , and rhe notion of glory comes in by light , 1fa,
60.1.'2. Ariſe, ſhine, for y hpht a come , and the glory «
the Lord #s riſen upon thee , 10 it is called , The hght of the
glorious. goſpel, 2. Cor. 4. 4. there would have bene no
glory ſcene if there had bene no light, and there is a
lory alſo in light, Acts 22.11. Paul ſaid, hee could not
G , for the plury of the light, therefore light is glorious ,
now this dazelled his bodily eyes, bur our ſpirits ſee
better and more ſtrongly for glorious lights , which
gives afſurance , and courage, and ſo ſtrength alſo ; In
a word, our whole grmour is called the armour of light,
Rom. 13. 12. :So great a-thing 1s light to armour and
to ſtrength, accordingrto the more or leſle, of which
menare weake or ſtrong to .any courſe to which they
pretend, but above all to religion : Now for the Divell
againſt whom wee arme, doth not hee play in the
| |darke almoſt altogether, when hee would deceive our
ſence, hee caſts ſand in oureyes, miſts before us, to
deceive and blinde us, and then wee judge of things
not as they are , but according to the medium wee on
through : So for our comfort how doth hee enervate
us, and looſen our loynes, by leading us into darke
thoughts of God, and of our condition, how doth hee
unſteddy our fteps , and intimidate us, by putting
ſcruples in our wayes,and hiding fromus thoſe truths,
wherein our ſtrength would confift ; If hee can make
us infincere, hee hath enough, wee ſhall then ſecke
. |darknes,andchuſe it rather then light , of ſuch Chriſt
| fayes.,that they luved darknerrather then light, becauſe their
deeds were eval, Toh. 3. 19. But be fincere , the right
eyeing, the right ſecing , the right apprehenſion of
things is that truth which begirts us, and together
with fincertty renders us ſtrong and mighty ro fight
him, &c. did wonders , but light and glory runne toge-
— —
with
[vell, the father of all impoſtures-and feceits:, alfo
landparts of our lives wee have right notions of things,
[may be to ſecke when you ſhould uſe it, when you;
{principles inyou,burRaked under Aſhes,bur
And Warre with Angell.” 123
with him; to conteſt with his wiles, with his lyes, with
his impoſtures, for bis dealings with us is nothing els':
But be wee bur fincere, that is, honeſt to your ſelves
therefore is a neate cleanepeece of armour, fitted for
the part,and for the enemy wee conteſt with all. If you
aſke what you ſhall doe for it, Lwould adviſe you by
way of m——_— to.two things, | |
Firſt, converſe much with the Fatber of lights, [he
lights as impoſtures have to ſhew their wares by, what
[ever light hee affords you; is right,and;gives you, the
or lefſen the proportion of things ;:butfuchas render
booke of lights, all it ſayes is true without a reaſon ,
| thoughir be all reaſon , converſe with'the Saints-the
ſubjeRs of lighrs,they have light that will ſhine before
you, all theſe lights convey truth ro, you, the right o-
tion of things 3 And that is it which begirts you, ren-
ders you ſtrong and ſteddy , fit todeals with the Di-
think ; ruminate much of things according ta what
true notion you have ever had of them; iivſome times
with ſuch: fight as carry their owne evidence with
them, inpielion them often to your ſelves, this-will
{make your light ſhine ro.you, your light may beunder |
a buſhell-imyonr owne heart,and truth: without this, |
and to. God, anddiſcover him, and heeis gone; This!
light wee ſhall ſee light, Pal. 36.9. Be neere God that hee |
may ſhine upon you continually , hee hath no falſe |
{thing as it is ; Hee hath no falſe glaſſes, thar-greatents. ;
them as they are. Converſe much with the word the |
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|
ſhould judge and walke by it, you may have many right
ile? —_
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—
124. pf * "Of our Commitmion |
vell cotnes with his wiles and his miſts , ſhining and
blazing , truth may ſcatter them and melt them, and
cauſe them to wafte away affoone as they dare toap-
peare. for example. - If hee ſhall ſhew the pompe and
glittering of tirles and honour, and would lead you our
of your way,by that fooliſh ſhine; a right judgement of
things hath for him , that the outſides of things are
for Hildren , that the maſks and vizards, either of
good orillare not much conſiderable, that honour is
in truth, that which is laſting ,' which hath its riſe in
honour properly ſhould rarher follow , then lead good
ations , that the praiſe of men and the praiſe of God
areſeldome' confiftent-, that it is a figne of diffidence
of God, to be too anxious to receive honour from men,
that thereis no reaſon that ſhould moove you , which
the Divell can neither give , nor continue to you: 1
iveyouburataſt, if hee tempt you to gratify the fleſh
by luſt or idlenefſe, by aſoft and delicate lite , by in-
dulyeing to bodily things , Truth _— your loynes,
and make you ſtand ſteddy heere in alſo,by telling him
that it-is wiſedome to till the better part, that nothing
ſtands'in {o'proper an antiparhy to the ſpirit as the
' Aeſh ;- that: Paul beat downe his body and breught it into ſub-
jeH:0n, that the body is to be. confidered onely as an in-
trument and not to be idolized and indulged to, for
it ſelfe, that belly & mear ſhall both be deſtroyedere
Jong , but the ſoule dies not , that idlenes is death be-
fore your time, with this difference, that it is confide-
rable in, your puniſhment ,which death properly is not,
for no man 15 puniſhed for dying ;''Fhat Teſus Chriſt
was a perpetuall motion. that good men have uſed to
finde little reft bat in their confeiences ,. and'their
graves , till they:come to heaven, that your condition
_
—
heere
th
worth, and is given by God, and wiſe men, that ſuch] F
And Warre with Angell. 125
heere is to be a ſouldrer , to indure hardnes, and fight, for
which truth armes you,not to live delicately and take
your eaſe, this might be enlarged in many other par-
ticulars , and in theſe more. fully » I onely give an in-
ſtance , that you may know what I would , and may
learne to begirt your ſelves with right notions, againſt
the wiles of the Divell. |
For the other part,uamely fincerity , for the heigh-
tening and improoving of that , I ſhall put upon you |
but this burthen, love much ; ſincerity is immixednefle,
and rightneſſe ofends , aſpirit goeing right forward,
drawne right forth , without guile or ends; Lovewill
concentrate all in God , make all lines meet in him ,
{elf love makes men infincere to-God and others , be-
cauſe it drawes away from the pretenſions which are
to God, it ſucks away the ſappe and the juice that
ſhould goe into the body of the tree, it is like a cut that
draynes the channell , which ſhould ruone with full
ſource into the ſea; but love gives all and wil hes for
more, in no reſpect ſo much as to give that alſo, ſo as
it gathers up the ſoule and girds up the loynes for
|God ,- as bring what ſubrilties and wiles you will., it
meaſures,all you ſay by Gods intereft, ſo as offer as be-
fore, honours,or pleaſures, or laſts ,.it will aſke you;
what is this to God, how doth it ſuite with hisends,
how doth it comply with his glory , how is it ſquared
to his liking and good pleaſure, fince you live if hee be
pleaſed , you ne if hee. be.glorifyed; love hath
made you ſo much his , that.nothing can be: good to
you but what is. to him, ove hath given all in.grofle,
and rherefore can reteyne. nothing in retayle , thar
therefore to mixe your actions or your ends, is to di-|-
vide you from God,who is your love, and under a cou-
lour of bettering your condition to 'rob God , and
——
Q 2 undoe
—o——_
126 ; Of aur C ommunion
you alſo , that it is good loofing your ſelf in God, and
that when by ſtudying for God, you forget your ſelves,
you are then moſt af all remembred ; I ſhall adde no
more , ſo much for this firſt peece, onely remember
to a& theſe notions , and fincerity in the vertue and
_ of him, who is the reall and effentiall truth Jeſus!
Chriſt.
- havealready heard of that peece, which gives
the great and generall impreſſe, that which ſtrengthens|
the part of ſtrengrh, that which renders fit and prepa-
red for every good thing , and which is of exceedin
great influence into this battaile , 'The grrale of truth,
that is ſuch ſights, and ſuch a diſpofition of {pirit as
begirts and ftrengthens to what wee ſhould doe. Wee
come now to arme the breaſt which lyes as much ex-
poſed,and is as confiderable as any part ; For the breaſt
containes the noble and virall parts, the heart , the
lungs, the liver,and for this there is aPlate,abreaſt-plate,
cnciher is r:ghteouſneſſe,this Chriſt our capraine pur on:
beforeus, If. 59.17. Hee put onrighteouſnes as a breaff plate
and wee, according to the dury ofa fouldier that takes
his example from the captaine , for ſo ſay your brave
commanders(whether in order to fighting orarmeing)
what-you ſee mee doe, doe yee likewiſe; and according
to the charracter and impreſſion which wee receive
from his fulnefle, wee take on r:ghteouſnes alſo as abreaſt-
plate; if you-aſke mee what this peece is, for it muſt
be ſomerhing ſpirituall , by which you deale with the
Divell, I an{were that it is holynefle, and innocency
of life ; The firſt peece was ſincerity or integrety (as
undoe your ſelf together, for love is wiſe, and willrell|
it lay in the will) reſpe&ting the end and ayme of all
ouractions , which having a continuall and direct in-
to the |
Wane:
fluence upon the end begirts exceedingly; This 1s =
en eeeooes
O—_—
walke of a Chriſtian inorder to that end, that righteous
and holy frame of _ -by which hee walkes and
mooves , juſtly and holtly in all his ations , this is that
wherein Paul excerciſed himſelf ſo much , to have a
conſcience voyd of offence, towards God and man, Ats 24. 16.
That is,ſo to walke as neither to offend the conſcience
of another , by any ſcandall or ſtumbling blocke , nor
to offend or wound his owne; This if you take it gene-
rally , one may call perhaps ſanctification , not taking
ſeperation , as the veſlells or dayes were conſecrated,
or ſet apart , but for ſanCtity , that is, inherent righ-
teouſnes, or holynes, or more particularly confidering
it in the walks and motions of it,it may be diſtinguiſh t
into Prety or Godlineſſe,and Juſtice or righteouſnes,the one
reſpe&ting God more immediately , the other men ;
God us revealed from heaven, agatnſt all ungoalineſſe and un-
righteouſnes of men, ſo Titus 2. 12, Wee are toltve foberly ,
nghteouſly and godly, there is the diftinCtion of r:ghteouſ-
nes and godlineſſe, to which ſobriety or temperance is added,
as a meanes of doing it, and living fo, becauſe by it
are , denying ungodlineſſe and worldly luſts , upon theſe two
feete therefore, this ſanftity or righteoufnes mooves vizt.
Religion towards God , and Inftice towards men: To
purſue theſe tracts, were to give you the whole walke
of religion, which is not my intent, for I give you now,
but an expoſition in order to our combare, onely a few
things : In this righteouſnes there is an order, they gave
themſelves firſt to the Lord,and after to us , by the will of God,
2,Cor.8.5. God muſt be firſt conſidered, and ſecondly,
what ever you doe to men , it muſt be for God ,and as
to the Lord, andnot to men, that is , not making them the |
wee deny our ſelyes 1 wordly lufts, asthe words before |
And Warre with Anpells. 127
ſanQification as it is, ſome times for conſecration or | -
eee enemas
| Alpha
Such a diſtinction you have , Rom. x. 18. Thewrath of \ -
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—
—
x2$ - Of our Communion
Alpha or Omega the riſe , or the ultimate end of any of
our motions, ſo as motions to wards God, are firſt and
8& David ſayes often, early inthe morning wall I ſeeke thee,
ill God is eſpecially to be confidered, Hee that loves fa-
ther or mother more then mee, 1s not worthy of mee, Mat. 10. 37.
Jandtherefore in reſpect of intencenefle, you muſt Love
God with all your hart , andſoule , and minde,8 though wee!
are to doe aCts of righteouſnes to wards our brethren, :
with all our ſtrength, yet that intencenefle is required
eſpecially in reſpect of God, and by the vertue of re-
ligion ; As for righteouſnefle towards man , it is that
by which wee are inclined,to give every one that duty
and obſervance which is their due, and under this con-
ſideration, falls all men, with whom wee have to doe,
religious worſhip, they muſt fall under the notion and
conſideration of owr brethren or ne:ghbours,for' in refuſing
worſhip, they ſay, they are our fellow-ſervants, 65 of our bre-
thren the Prophets, and of them which keepe the ſayings of the
booke of God; ſo as they refuſe not their due, but Gods
| due, which is religious worſhip, Rev.22.9. and of that
{moment is this righteouſnes , towards our brother ;
| that the truth of religion towards God,cannot confift
| with the A of this, if a man ſay hee loves God, and
\ hates bis brother, hee ts a lyar , 1. Toh.4. 20. And this com-
| mandement have wee of God, that hee that loves God ſhould
| love hzs brother alſo : *T'his in the negative is a ſure argu-
there 15 not righteouſnes towards men, Gall. 5. 19. The
workes of the fleſh are manifeſt (ſaith Paul,) unrighteous ,
unworthy aCtions, clearily manifeſt a wicked man , if!
hee be unrighteous and unjuſt toyards men, hee is
eſpecially to be confidered, Firſt ſeeke the Kingdome of God, | -
and Angells alſo, for fince God onely is the object of|
'ment, that there is no religion towards God,wheret
irreligious towards God.
This |
n aorta: " IOVOS) a
tf. 5
And Warre with Angells. 129 3
FP: This righteouſhes hath for its meaſure, or rule, the
1 love wee beare ourſelves, for God being loved by us,
| with the love of union, wee muſt needs love our ſelves
, next and immediately , which is that-thing wee defire
j to cloſe and joyne with God; but others ſecondarily,
< as thoſe wee would have alſo participate of the ſame
"| good, and from this love, (the rule and meaſureof our
e ho pier ) none are to be excluded, that are ca-
4 pable of God, and happinefle , becauſe the roote of
d love aſwell to others as our ſelves, is God, the meaſure
kt of which is love to our ſelves, and therefore no parti-
- cular enmity ſhould interupt , therefore wee ſhould
y love our enemies ; You ſee how wee have ſtated, and
_; whither wee have ledde this notion of Wy ns :
" wee cannot leave it in a better place , and it was fir to
f | | |fay ſomewhatof thatof which the word fayes ſo much,
d and which armes ſo faire and noble a part. £1
g But how doth this peecearme the breaſt , or how is
My it fitted thereunto? The breaſt containes I told you |
'V the vitall parts , wherein properly as in the ſubject, is| 8
Is the ſeate of life, that holines therefore, that righteouſ- 1
G neſſe, that image of God is wounded by unrighteoul-
” nefſe;by ſinne, the Divell that wicked one ſhoors at the
t faireſt marke, and by unrighteouſnes wounds , that is
1d it which drawes downe Gods wrath , puts a ſting into
We every condition, into death it ſelf, that weakens the
I heart , makes timerous and fearefull; the breaſt-plate
"_ in Greeke is Thorax , and they fay it is derived trom
ret | |Yap4v, hoc eft, ſubfilite, toleapeor ſhake, Propter cor-
Te as palpitationem , tor the heart ever mooves , but un-
T riofiteouſnes and an evell conſcience, makes it ſhake;
if
is | ?
| cures you of this, thoſe ſhaking, thoſe darting _ |
R and
tn _—
———————C————— ——
130 Of our Communion”
andads courage and affurance,ſo Prov.28.1.The wicked
flyes when none purſues , but the righteous are bold as a Lyon ,
now the uſe of armouris to render you,not onely ſafe;
but bold and ſecure; Contrary to whichare thoſeteares,
that make wicked men affraid of their owne ſhaddowe,
they goe withour being driven, ſaving by their owne
conſcience , which is alſo excelently expreſt, Levy.26.
36. 37. Andupon them that are left alive of you , I will ſend
a faintneſſe into their hearts in the Lands of their enemyes,and
flee, as fleeing from a ſword , and they ſhall fall when none
urſueth. - |
Jes they (hall fall one upon another , as it were before a
ſword, whennone purſueth, and yee ſhall have no power toſtand
before your enemzes. Heere 1s a diſpoſition, quite con-
trary to ſuch ſtrength and — as this peece , the
breaſt-plate of righteouſnes gives , doe you not ſee now
need of an armour,when wickedneſle and unrighteouſ-
nes brings you into that miſerable condition ; unrigh-
teouſnes is oppoſite to the being of aholy man , the
renewed ſtate of a man which conſiſts zn r:ghteouſnes and
true holineſſe, and to the comfort and welbeing of a
faynt, which ſtands as you haveit, Rom.r4.17. hr righ-
teouſnes, peace, and joyin the Holy Ghoſt; marke the us:
of peace, and then joy zn the Holy Ghoſt. But may not the
righteouſnes of Chriſt,imputed by faith more proper-
ly be called, this peece of armour, then our owne inhe-
rent righteouſneſfle or holinefle ? Anſw. without all]
queſtion,thatis,the Rooteand ſource of all our righ-
teouſnefſe, Rom.8.3.4. That the righteouſneſſe of the law
might be fulfilled in us, who walke not after the fleſh,but after
the ſpirit. That is, wee are reputed in Chriſt to have
tulfilled the whole law, for faies hee, the righteouſnes of the
the ſound of a ſhaking leafe ſhall chaſe them , and they ſhall\
fir{trzghteouſnes, which is as I may ſay , the materiality |
law
—C
aa. ot.” .
Sb WONS
"24". +.
et; vs PIT LF IIS,
—_————_— —
| | | And Warre with Angels. .
I3T
law ti fulfilled in us ; there were two things the law re-
quired, a juſt ſuffering for what wee were in arreare,
a due expiation for finne, and a perfect obedience,
now in Chriſt wee are reputed to havedone all this,
for Chriſt as the end of the law forrighteouſneſſe , to every one
that beleeveth, Rom; 10.4. This was the firft intention,
and ſcope of rhe law videlizet,thatChriſt might juſtifie
and bring men to life, by his obſervation and keeping
of it , and therefore the Apoſtle blames them verſ. 3.
that being ignorant of Gods righteouſneſſe, they would eſtabliſh
therr ownerighteouſneſſe , by which meanes they ſubmitted
not to Gods righteouſnes, that is, to that way that hee had |
{et and ordained. But ſecondly , having made them
righteous, and acquitted by imputation, and ſtanding |
right before God; God leaves us not thus, but the love
of God producing in us, and upon us, ſome lovely
effect , makes ſutable impreſſions and CharraCters , to
the relation wee holdto him, you have the print and
CharraCter of a ſonne upon you, aſwell as the relation
and likenefle of his holineſle, and therefore if you beern
Chriſt,you are a new creature, 2.Cor. 5.17. Now how can
any be a new creature, without the infuſion of new
{qualities, new guiſts, without an efſentiall change, for
it 15 a new creation, therefore the ſcriptures deſcribes
all the parts of this infuſed hulinefle, yee were darkneſſe,
| but now yee are light in the Lord, Eph.5.8. alfo : you have
put on the new man , which is renewed in knowledge,after the
image of him that created him, Coll. 3.10. There is for
[your light, for your apprehenſions , you have another |
fight of things then ever you have had, other lights,
'other notions. Alfo, you have a new heart, anew
diſpoſition otfpirit, anotherbent and frame, and pro-
of aſonne, which is nothing els but a certaine image |
penſion , then you have had, ſo that of Ezek. 36.26.
| R 2 Twill
—
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CO + —— SS Ir e—_ eo—_——_— __— oo Wo — ————
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WT . x52 | Of our Communion
# I will give you a new heart and a new. ſpirit , and you areto |
put on the new man, which after Gods created in righteouſnes | - inc
and true holineſſe,Eph.4.24. Chriſt therefore that doth m:
all for us doth much inus , hee is a head of influence, | rec
wee have him all amongus, andevery one hath him ann
all in their meaſure; and according to thole influences, ſhe
| and infuſions , wee have our denominations, ſo Abel! thi
| was called righteous,ſo Noah, 1, ob alſo Zachary & Elizabeth, me
| Luk.1.6. were both righteous before God , walking m all the ſp
| ordinances and commandements of the Lord blameleſſe. In this gO
ſence a man may be called R:ghteous; that is, regenerate, en
thac is,7enewed, although corruption remaines, as you of
call a houſe white aſwell as a Swan , though there be cha
many ſpots on it, and ſuch aone may be ſaid not zo ſin, tec
| x Joh. 3.6. becauſe hee is not given up to fin , but hath. Gc
his heart armed and fenced with a holy frame , and a fo
purſuite of righteouſneſle. Now having thus diftin- rig
guiſhed, and explained things, this ſcripture in all the Iyer
parts and peeces of the armour,ſeemes rather to ſpeake unt
of the working and motion of the graces of God in teat
us, then the jmputation of Chriſts tous, which is that iS,\
which indeed gives the forme , enargy, and operation of
| tO every peece ; but becauſe according to what Chriſt be:
[is tous, ſoinaproportion,and roo, to our Mea- in (
{ure hee is in us, by his influence , by his infuſions, ſai
{therefore weeare to till and improve him in us, andas arn
the divell could do nothing againſt us , but by virtue we!
of our corruptions ; ſo Chriſt makes uſe of his owne me
| infufions, of his owne graces, of his workes inus, with the
| which through him, wee fight againft the divell, ſo as div
| by the righteouſnes of Jeſus Chriſt infuſed intous , and| wet
| derivedby his ſpirit,our vitall parts' are armed,and ſe- pon.
cureagainfſt the divell, who by unholines, and unrigh-| | |hav
| teouſnes would deſtroy that building of Gods owne und
| rearing. I havel
_
wal "_w wW3 AY W
— ” ww w, ww WW”
I bave bene ſome thing large in this , both in ſhew-
ing you what righteouſnes is , as.it reſpe&ts God and
man , and-in diſtinguiſhing it trom the imputed righ-
reouſnes of Chriſt , which is the temirewee hold by, |
and by which wee ftand accepted before God:; ardin|
ſhewing you, how ir ſecures you againſt fin , which-is
the divells weapon to wounde us withall ; If ye aſke
mee how you ſhall put it on, in a word, be renewed the
ſþ:rit of your minde, things aremaintained, asthey were
gotten, be converted often , one converſion is:not
enough, the worke of repentance, that is, of a change
of heart, is of a continuall dayly uſe ; you muſt be
changed frem glory to glory , as by the ſpirit of the Lord righ-
teouſnes in you , acted, and enlarged by theſpirirt of
God, muſt worke out unrighteouſnes in you,a@tedand
tomented by the divell, and you muſt do yourpart to
righteouſnes, as you have done to fin, and as ye have
yeilded your members ſervants touncleanneſſe, and to myuity
unto intgquity, So now yeild your members ſervants te righ-
teouſnes and to holineſſe, Rom.6.19. Your Members,that
of it muſt beyeilded in ſervice to God , as they have
bene to fin and thedivell , they muſt benow weapons |
in Gods hand, under the command of his ſpirit, the ſo
ſaies hee ver.13. neither yerld your members as 'weapons or
armes of unrighteouſnes, for ſo ſignifies the word, which
wee tranſlate znſtruments : Wicked men , unrighteous
men furniſh thedivell with weapons to kill and deſtroy
themſelves , their owne weapons flayes them , the
divell doth but helpe to point them and ſharpen; but
wee muſt yeild our ſelves to God, and our members, wea- |
pons of Tighteouſnes to God, and by doing this,ſinſhallnot |
have dominion over you,tor ſaies hee,yee are under grace,not
[ander the law , that is, the grace of God in Chriſt , and
R 3: the}
Cp
| And Warre with Angels. 133
4.
—————— — — ___—
1 —— —_ _
15,your whole ſoule; the faculties of it, the endowments} -
——_
I 34
'\ Of our Communion
the affiſtance of his ſpirit will enable you to overcome
fin , and the divell, which the law would never have
done : Nothing hinders more then difcouragementr,
but feare not, umploy your members as weapons for
God, and you will prevaile , the rigour of the law,
Chrift hath ſatisfied , and thoſe parts which remaines
you, which are left for you, uy will work in you,and
by you, ſoas let thedivell be what hee will be; ſz or
unrighteouſneſſe ſhall not have dominion over you , and con-
ſequently not the divell, againſt whome ye fight , tor
hee moves in the ſtrength of unrighteouſneſſe.
Wee are come now to the third peece of armour,
which is for the feet and leggs , for the Breaſt-plate rea-
ched downe to the hnees , and this covered the reft; by
the feete are commonly denoted the affeit:onr , by
| which we martch or move to good, or ill, they are the
movings and outgoings of the' ſoule , and the feet
and legs area part, which needs aſmucharmeing as any
other thing; for in their motion to fight, they conflict
—
are expoſed to wounds and danger ; other parts are
with the ground on which they are , but theſe are
aſwell expoſed tothe difficulties of the place, asto the
wounds of the combate.” The armour therefore for this
part., is the preparaton of the Goſpel! of peace,that is,an a-
bility and readines with cheartulnefle, to preach and
contefſe the Goſpell.
Firſt, that this is a great duty to confeſle, or mani-
teſt upon all occations , your beleefe of the Goſpell
appeares by that place, Rom. 10. 10. with the mouth
confeſſion 35 made to ſalvation ; that is , itis a part of the
duty which you owe to God, in order to your eternall
with the difficulties of the place, andin their fightings |
freed from that more , they are not ſo much offended!
| falvation , to confefe and promulge the glorious Go-
ſpell|
And Warre with Angells. __
ſpell , which inyour hearts you belceve, for the faith
of the Goſpell ſhould ſo fireyour heart, with the glory
of God,that the flame ſhould breake out ; On the con-
trary it isan abſurd and fooliſh thing , to talke of fire.
where no flame or heate appeares, toſpeake of belee- |
ving torighteouſneſſe, where thereis not at all occations,
a readinefſe to contefle with the mouth. 'This being
laid for a foundation , you ſhall ſee how two other pla-
ces will helpe to interprete this. Thoſe ſhooes,the feet
armour, I take to be a fitnefſe and readinefle to preach,
or declare the Goſpell of peace ; this ſemes to be ex-
tremely parrallelled , with. Rom. 10.15. taken out of |
Ifa. 52.7. How beautifull arethe feete of them that preach the
Goſpell of peace, Heere you have the Goſpell of peace, the
ſame thing named in this place , and the bringing or
: communicating of it expreſſed by feet. As heere by |
; the armour of the feet, but ifany ſhall ſay this is onely |
4 _—— to Miniſters , becauſe in the beginning of
t this x5.ver, it is ſaid, How ſhould they preach except they be
*| - | |ſent, that is utterly a miſtake , for by ſending there is | |
© | | [not meant, the particular and lawfull call of Miniſters, | |
: | | {which the Apoſtle heere treats not of , but imports
©| | jonely, that it is a ſpeciall ſigne of the love of God,
© |when the Goſpell isbrought any whither, for heeſends
5| Þ {it,'r drops not out of the clouds, by chance or hazzard,
oy but it comes whither God ſends it,whither hee addreſ- =
d [ſeth it, and therefore ſhould be received accordingly ;
| [The other place is, 1. Pet. 3.15. Beready alwazes to groe
—| Þ| {ananſiere toevery one of the hope that 15 in you. 'T he word|
: ready is the ſame word, that is heere prepared, eps,
land heere £74440 with a readines , or preparation,
© Y ſhaving your feet ſhod with a readineſſe of the Goſpel of
I | peace; that is,as heere with areadrneſſe,to givean account |
| | [ofit, or preach it, or conteſle it, as in the former
Il © _ places;
by, SANDEIFAD
—
TSP YBCO es Oh
Gn pF 6
136 Of our Communion
places, as you have occation , either by offering and
declaring it , or by anſwering and giving account 9
the hope at inyou ; of the Goſpell the ground of that
hope, or of your actions according to that rule and
| word ; you ſee how this expoſition ſpits with a gene-
rall duty in other places commanded,and runnes para-
lell with the very phraſes, and expreffions of them, ſo
as the expoſition falls naturally and without conſtraint,
If you al ke mee now how this readines and preparati-
on of preaching , and confeſling the Goſpell upon all
occations , armes the legs,and feet,which denotes our
Martches, and Motions 1n this warre againſt the divell.
Anſwere firſt, becauſe it imployes a great boldnes in
the faith of Chriſt , which fits = motion and going
forwards ; hee that is ready , and prepared to be a
Preacher,or Confeſfſer,to give an account of his faith,
hath as'it is ſaid of the Deacon, attarned a good degree, and
great bolaneſſe,and as Chriſt ſaith, Hee that caſts out divelle
n my name, will not lightly ſpeake evill of mee ; 1o hee that is
| ready and prepared to confeſſe and publiſh as hee hath
occation, the Goſpell of God is prepared for advance-
ing, for martching, for goeing forward; this therefore
it implyes, to wit, a boldnes of minde, and a courage.
Secondly, the objections that the divelland wicked
men frame againſt our ations, and motions are ex-|
treamely hindering, make us heavy and timerous ; but
if you be able and ready to be a confeſfour, if yee can
| preach or give account of it,and you be prepared to it;
'you are fate enough , you will take any ſtepps , and
walke boldly , ſo as it is not onely a figne of courage as
before, but it dorh actually and really inable you.
Thirdly, to this you muſt adde what the Apoſtle:
addes confiderately , that it is the Goſpell of peace , about
which,and for which you moove;this agrees EXIT
ly well
ed
th "ike be” 7 |
-. 1
Bar
' [uneavenwaies ,. and:'to breake; through the thickeſt
. | can you confeſſe im,of whome yeare not well inftructed; |
- [\dallfhallcall for it ; hee will put on for converting for
| — men , it will grieve him to ſee: the
world; v1
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[ly wellto this motion, for being to goe through many
ranck6s of tnemies ; you are helpedby this;thar:you
{4reat Peace with God all the while; whatever enemies
you tmicet' with-in the way , ſo as this Goſpellof peace
firs-you- for motion, and by confefling , and promnt-
geing your faith, to conflict with others. 'So I-ſtate
this-atmour which the holy ſpirit appropriates tothe
legs and feet; I alternot the words of the'Text, I ſhew
you how it fits for motion : |
The help is therefore tothis peece ofarmovr, is;firſt
to be filledwith right knowledge ;4ow can yee beleeve.on |
him of whome yee have net heard, how-can yau preach him , how
concerning whome you are not taught; an implicite |
faith heere to beleeveas others doe, as your teachers
doe, will not helpe you. + | wr FHlioa>|
; Secondly; you mult be.zealous, that willrenderyou | 2.
ready and prepared ; a zealous man wilbe'communi-
cating what hee hath , will have his confeſſions and |}
[anſweresat.hand , when his Brothers darknes or ſcan-
andthe divell gaine from God.
Thirdly,you muſt be poſſeſt with thepeace I ſpoke |} 3.
of, the Goſpel of peace, will never come of trom you; ut
yourthearts be not filled th peace ; this.is that Chriſt
{left-his diſciples to-worke with,and by. Peace Þ leave
with you', my peace , (that is, ge es the Goſpell)
[ give-rinte you, ſo John: 16. 33. Theſe things have Tſpoken
unto: you; that: in. mee ye might have peace. In the world yee |
[hall bave tribulation;that 1s,you are to martch to heaven
thronþhatroubleſame world;the profeſliomandpred-
ching of the Goſpellwill coſt you much, butin C _
4 | S an
WW — —
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4 Fs
| thatpaſſeth all underſtanding, apeace that will enable you
{ What bold confeffions could Stephen make in the}
. confeffors , rhey that teach-, muft doe, and they that!
doe,muſt teach, rhatis by rhat doing , by the light of|
rs Ofou Commutiin | © "PF
[and in the qr tr ame gore eg The other is
but outward, that is the moſt intimate peace:, apeace|
to goe to warre, and deny your ſelves of ourward:
peace. How did this peace that made Paul and Sylas
ſingin the Priſon , inable them to preach Chriſt abroade.
midft of all his enemies,upon the very point of Martir-|
dome, when hee was at peace with God, and ſawe Chriſt|
the King of peace at the right hand of God ; It is not the)
eneimye fo much as the ftrength or weakneſfſe to refiſt,
then agat ; It ts no matter" what is againſt you , if
ws. and quiet mm vichin Wh" matter
what noyfes you heare abroade. 'The Martirs that
were filled with that peace in their ſharpe warfares,
could ſay non patimur lod pars videmur, we rather ſemeto
ſuffer, then'{uffer indeed ; this will make you ſtrong in|
every motion towards fight, and this will ayde you to
this profeffion , and confeſfion of Chrift , which will
the divell.
| For the uſe of this inparticalar , wee may con.
how happy our conditions are, that wee are preachers
and
how full are _ feet; _ weeare ifwee befilled
with peace,e peace that paſſeth alt unatrſtanding,will paſſe
trownd bounds adfil wok alſo. |
Bat then fecondly,ina fence wee are allpreachers,all
| their ations whichſhines ; bar in trath, wee ſhouldnot
and fight , that is confiderable if chere be more with you|
both affure alt your owne motions , and by which|
as with fpirituall feet , you doe move mightily againſt|
—_ of peace, bleſſed are the peate makers, and}
onely be contented to walke holily our ſelves, but "wm
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ever wee have of the Goſpel to others; as occation
{ ſhall offer it {elfe and draw it forth; whichis both a
heerexpreft, itarmes ourfeet,andfecures our motion
exceedingly in this warre, ſo as wee arenot ſubje& to
the ſhaking of objections , and difgraces which the
tifnually. |
Thicdly , in this preaching andconfeſfing the Go-
ſpell upon all occations,doe it as the Goſpell of peace,
bring it as ——_—_— did, who knew well the minde of
God. Glory to God on high, on earth peace , good will towards
men, Luk. 2.14. iſo feare not,for behold, Ibring:you good
tydings of great REN toall people, ver.10. Offer
the Goſpell like the Goſpell, that is ; like good tiewes,
the newes of peace , let the world knowe thar it
is brought andofired to all men; that it is good tydings |
of great joy to all people : Chrift is an mi oy.
ood , and as the heires of great kingdomes , arethe
common pofſeffions of all the fubjeas ; ſo the Son
of the God of the whole carth, is newes to all
mankinde , and it is pitty but that they ſhould knowe |
it , and that it ſhonld be offred to them,as it might be |
their owne faulr if they intertaine it not. And as|
Chriſt faid to his diſciples , when ye come znto anyhouſe, |
ſay peace be to tt. It is time enough for your peaceto|
returne to you; when they refaſe to receive you. This!
if any thing wilttake with the guilry world, who from
the ſence of their owne Hl are a thouſand times apter
to diſpaire, then beleeve, or at leaſt ro be hardenedin |
a neghgent deſperate. way : 'Fhis will atfo make good
the ends of the Gofpell, which are the glory of Chriſt,
_
ſhould be ready and prepared to communicate what |
divelt would repreſent to us, and caſt nour way cori- |
and theatlaring, and gaining of the elect; andaſoule |
| OS 2 _ gained!
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oained by the freeſt way of:
. —_—_ by love , and ces heiſt put honour upon your
ſelves, render your feeteibeautifull, render you accep-
table and defireable,where ever you come in the world, .
when you ſhalbe ſhod with the ſhoves of the preparation off
the Goſpel of peace. He Tigris
_ | Fourrhly,as ye are to make after much knowledge,
for acleare rule of all your actions, and ftepps,even'to
a readinefſe to confefleir, and preach it;for that'isthe
preparation heere meant, that yee may. bee in areadi-
nefle, ſo when you areinſuch a preparation', walke
| boldly , let the world ſee by your walking and your
motion,and ſteddines that jou arearmed,when you can
ye walke among thornes, tread upon Serpents and Adders , and
armed , when the viper dropt from it without hurting
no wayesinto which providence ſhall leade you , and
Pikes and ſtakes in the. way, yeare not pierced ; this
walking by example , and as occation is by voyce , by
you will become leaders your ſelves, and that will be a
torious walkeing , when yee ſhall not onely treade
ard Pathes., but lead up troopes , wee ſee even bruit
beaſts.in motion are put on by the voyce as,well as by
warre is but the Vizard, but there is peace within , un-
derneath : Let them know. that there are ſweets and
roſes,though theyſee nothing outwardly but thornes,
and:Bryars , your walking ſteddily will ſhew that your
gether, will have a great influence upon others , to be
him, ſo it is a figneyouare well armed, when yee feare|
confeſſion , or preaching , will makermany followers, |
| exaniple , orany other way : Let the world know that |
{elves are armed , and your example and voyce 'to-
{ure
58
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| paſſe through foule waies, good report and report , when|
they ſhall not hurt you. Paul ſure had his hand well|
when you come of without hurt , though there be|
of
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Goſpellof peace ;willarme :
ches;andwhar everthbe:divelt ſhall objetinifyour way!
| Weeareicome tothe fourth peece:of Armes, which |
:; iS a/Shield fitted nor fo muck roanyione! party/{as the
other peeces:) asro-the whole , foritis moveable, and
| propper to keepe of at adiftance, 8 this-is faith :Now |
, this aboveall things ts to be: takennp; that is, Eſjeas
this is! the-moſt confidetable peecerof: Armour'ysi
R have ; Some 'reade it: in athmps ; that is ,' with ever
> peece of Armour., yee muſt mingle faith , with Ti##h,
r with R:ghteouſneſſe, with the Preparatron of the Goſpel of
1 Peace: or referre- it. to temptations, that is, you'muſt
1| i; |, { oppolſefaithtoevery tempration,'which is true; but 1
{ rather thinkeit is meant heere , -Eſpectally , that is, to
"vn ſay above all —_ in a more eſpeciall manner , Take
7 unto you the Shield of farth , like that place Coll. 3. 14.
e where the ſame wordis uſed , And above all things but on
d Charity , 10/as though every peece of A tate A very
e , | conſiderable , yer none like the ſhreldof faith , and hee;
$ gives you the reaſon., becauſe by it you ſhall be able to!
y quench the fiery darts of the Divell, who for his ſuperabun-|
| dant malice and wickednes hee calls thewicked one , that |
a is ,. who with the greateſt and moſt intenſe height of
e wickednefſe purſues God and Man, but eſpecially,
it [good men the Saints ; And yeeſhall not quench, ſome
y ]of his darts onely , . but all his darts, begkend enough
t | | of them, hee hath of all kindes, this ſhield will receive
J- them, and repellthemall; Hee tolls yaualſo, of what |
d kinde they are , They are. fieri:darts ;' his -Arrowes are
3, poyſoned Arrowes, they do not onely. wound as Iron |
IC and ſteele doth, bur there-is a Poyſon , a burning in}
>| them, of an ill quality, hard to cure, hard to be quen- |
Ce [ched;butnowthe holyGhoſt preſcribes you a remedy;
re | S 3 an!
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an Armesfitted on purpole as they are darts , faith as a
{breld ſhall repdll them, as they are poyſoned- and fiery;
ih as Water, or Balſoine,br Oyle, [hall Quench ,
faithyeſhall ke enabled toQuershthem:Paith properly
as'a ſhield dothnor quench but repell; bat faith enables
you ; that is > there is a mighty. power and operation
as. yee'\have: falves , properly to draw out ftings., or
thornes; and as'yee bave Balſomes, to take-out fire and
poyſon , to. quench and deſtroy the. maligaity of a
poyſoned dart, ſo you have faith fitted and proportio-
ned to quench the fiery darts of the wicked , your greateſt
enemy, and whoſhoots continually, and therefore are
tion, hee neednot feare for want of Powder , hee hath
great and curſed abilities ,:and a ſpirit fitted to act
themalwayes ; but faith can deale with him,andrender
all his dartings vaine, and of no effect: Youſee now the!
full meaning of theſe words ,, and of how great a con-
{ideration fa
| of the thing which the Apoftle gives , it deſerves an
underſtanding , and keepe thy heart with all dilhigence , 10
above all things take the ſhield of faith. Bennie
conſider more particularly , of this ſo much commen-
feery darts heere, I underftandnot ſo much temptations:
toallkindes of him, though faith ſerves for all meets,
propper alſo tor them, but ſome fiery envenomed im-
can be oppoſed ; faith will ſecure you-1n all thin
in faith; doeing that which nothing els.can doe , thar |
they called al hz fiery darts; hee wants not Ammuni- |
this, tothis warre, {oas from the reaſon | .
Empheſis, Anaboveall;that is, eſpecially want not this, |
as Sallomon faies of wiſedome, Above all gettimgs get |
ded faith, wee will thinke a little what thoſe fiery darts |.
are,which areto be received,and quenched by faith;by |
with them alfo,but wang tho} ol of righteouſneſſe ſemes |
poylened darts., rowhich nothing but the ſhteld of fa or
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by
: aſwell as orherpeeces of armoar ; bureſpecially faith _
; is ofuſe hecre; And theſe darts ſeme-to beeitherfome | =
4 burning vyolent temprationsto luſts ;'or after them | {
y todifpare : For the:firft ; our'natures fince the firſt
$ defilement by orriginall corruption, were'neverper- a
N tely coole, it is by fome principle withiw us that
t | Sathan workes uponus , our natures are ftyble and
r rinder;; there'is a great 'deale of. combuſtible matrer |
d within us, which the wickedoneknowesweltenough, |
a and therefore ſhoots hisGranadoes, his fire-workes;his |
A fiery darts, ifwee were Ice and Snow , if we were per- |
it ſeat coole and odd 00 laſts, the-divelt wo ou
| [looſe his paynes nor his darts Pryor, o fiery-onr fel-
- | o jves;apt bane; heeflings in fire, fiery darts,'and wee
h are inſtantly and prefently , in a flame , like charcoale
t burnt already , or ſtuble prepared already forburning
F by the funne; ſo hee did to Davidin the :caf&of Barh- )
i ſheba, though heewerea good man , tooke him at an
= advantage , when his corruptions were moſt. fiery,
n|-j jncereſt burning , when idlenefle, ſecurity and peace,
n| f [haddryedand heatedhim to lufts, and vanity,rhen hee
S, fimng in afiery dart; andthe flame was unquenchable.
er) The like hee did'with Anne, who h_ received
o| | [the fiery dart, was fo vexed that hee fell ficke for his
0 fiſter Tamar, 2.Sam. 13. 2. and was fo deſtroyed with
J-| | -fthatflame, as hee never ceaſed tilt hee counted folly in
5). | [frac {in wayes moft barbarous and wicked, both in
Y | | [the profecution of his love, and in his abuſing and
as | || frejeting of her afterwards, and the one was as fiery as |
£5, the other , hee hated hor now more then- hee had loved-her, |
£5 |. | jver-r5. the love was without meafure ; ſo was the ha- |
z-| | |tred; fo are-men ftung with the flery"aurrr of ehearorl,
th] there 15s nothing butextreames,, no Mediocrity ; all is
g5 without meaſure , andrhen for alittle of that they call
| pleafure,} .
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laſts ; and: that isdiſpaire 3 for:Eſhould thy
this inſtance!,:the-inhumanityi and-barbarouſnefit>of
Amnonafterwards to: his fiſter, came fron the terton;
and: confulien-of his. conſcience , what fruit hadyau of
'the fin 19: |
ſentlys which-bueryes, the minde-ordinatily-asfaſtto
diſpaire asit did before , to the equntinent of the laſt;
therefore luſts ſhould be lookt. npon,as they are goeing
not as;they! arg.comeing ./ oras' theyare-promuſing,
' | perabloſcelere magnitizdo ejus conſſueitiur as Tacitus inferres
of Nexo., after hee had killed his Mother; therefore
weeſhould looke on fin withthateye, which: within a
few howers wee Tball ſee them -; and this 1s theiſecond
thers; Adulteryes; Treatheryes; have bene conſumed
and likt. up, by theſe fiery darts and brought to miſe-
rable ends; under the notion of diſpaire What thinke
you wo 7 mT alittle fhrincking2and retracting
Ee
his-co
: E
felt, and wiſht.himſelfe, often there: that hee: might
feelatheſe fiery datts,asDevidgidforluſtiogef bim-
ſeltealſo and\divers others for;diſpairing « therefore
| deny end ee eo Ay x and ſus ſoule: and hits banes
were /orevexed,and by ayechu ſouls: bs Belly were conſumed;
nr S ore ;
theſe things whereof yourarenow aſhamed,Romi:6.21;After| -
is commirted,ſhawe, and-horrourceazeth-pre-|
head iof the fiery datts/I told youof;namely ineftions]
to.diſpaite ; how, many after:the commiſſions of Mirr-|
ſhon ; the profeflion-of. the Goſpell'T told}
you of, efteertied the flatnes of hellefle theri thoſe hee} |
knowe the difference;:Whatthinke you beforetim.of] |
Tudas , whofound na reſt no qitiet of ſpirit, but. inele|
Gallowes, hee: was uttexlydruncke up by;difpaire; and} :
' went downequicke this. owne place. But-thei ſaints]
A
———
ward
Jandhedivell heerein takes theadvantoge of fome oute|
: : 4th OS RO”
* oy
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| .. Andſecondly., as a-fhield it: muſt; receive the darts
3.2
nd the. bY
toluſtings, orthſ{paire aſwell as others, whether t
| be of things bulky in themſelves orlittle; i) ic 524
| But,wharkinde of faithis it that youmuſt oppoſe to
rekeyve you? -- - |
leeve God;to be yours in Chrift, | 24
The Shteld here ſpoken: of is taken fromthe fimili-
be largeenough-to ſhield thewhole body::: 1-72 . --! 1
and, repell them , and-quench-the- fire before it reach
the,body, before it incorporateit ſelfe with the minde,
and enter as itwere into'the ſubſtance of theſpirir,for
it out,
Buthow doth faith doe. this ? mT
Firſt andeſpecially as it calls God, Godin Chriſt to
our ayde. When the Divell ſhoots hisfery Darts,cither
for luſting'or diſpairing it isnot for fleſhand blood
to oppole itſelfe, your mortalities , your reſolutions,
your reaſonings will prove:combiſtible matrer,and be
{burnt-up > be burnt away , and, your ſpirit will be left
fiered and empoyſoned bythoſe Darts. The Dart will
ſticke,& it will! be worke to get:it' out; Now inthis caſe
faith leads you dire&ly'troGod,8 ſets God againſt the
Divellfo 2s the combate; by the wiſdome of faith, is|
changed , and; madeingw.rather betweene Godand the
Dixel, then betweeneyonand the Divell-&the Divell
ents And Warre with gl. "
' [watd\lowenefſe and-depteflionof condition.,cither in|
Body; or cftate, or reputation, 'or ſfome:melancholy of|.
Body: ar:conftitution ,; whichiis a temper-eaſily fired|
' [to extremities; and'thar:the Saints Have their f
hey|
theſe burnings, to theſe fery darts, and howdoth faith
Certainely it 15 no other then thatby which you be- |
tude ofaDoore; ſuch as were the largeſt:ſbields., itmuſt |
then, there will be: more tearing and difficulty to get |
Which, could have, ſubdued pan-eaWy ;Fals vnder God'
preſent-|
» »%
—— te
*
—— _— .
_ - - Mr »
preſently, This inthat ſtr
1:46
077
man. and caſts him-out.”\ 'This was Davids way , From
that is whereever Tam, or whereeeverthouart;'as thy
ſpirit can finde mee out , ſo Iwill finde thee out, When
I amoverrhelmed; when T am preatly in diftreſſe, 1 will cry to
thee, as a child doth to his father, that is ſerupon by
ſet mee upon a Rocke, that is , it is ſo high, as T cannot
that is',:above'my. owne: ſtrengrh 5 or my owne abi-
lities , even uponthy felfe andrhyſonne ; where T-may
beſateyzforin caſe i, overwhelmings, in caſe of fiery Darts;
rhere is no'other way but to ſet'God ; as yours, as one
in covenant with you;your all, and friends againft the
Divell, to ſtand ſtill and ſee theſalvationof God,, when the
could the 1fraclites doe, (in that caſe there was no way
for wiſedome or ſtrength to:make through). But ſtand
diſparing in themſelves altogether. fa |
But ſecondly, this ſhield of'faith' can relieve you in
this extremity by. outbidding fights'{ asin a ſecond
and under way) againſt allluſtings it can oppoſe pre-
ſently the recompence of the reward,andye have aluſt
for.thatalſo: So Moſes was not without the luſtings of
ambition and vaine glory , to be called the Son of Pha-
roahs Daughter , but the eye which hee had , tothe re-
compence of reward , outbids them infinitely , and
would fimply chuſe :' So Chriſt for the glory ſet before hint,
| indured-and ſuffered any thing ;'a lively-faith realizerh
things,
—_—
—_——
one ſtronger then himſelfe , cries ont to his father and
truſts to his 5 ; Set mee upon a Racke , Or thou wilt \
ſtilland ſee the ſalvationof God, caſting all upon God, and
——
g LE 2 x paergapag es
Aga hee thatbindes the ſong.
1 %
ends of the earth will T ery to thee, when my heart is overwhel-|
med; Leademiee to the Rocke thats higher then T;Pfali6x.2;|.
reach it without thou ſet meeupon it , or h1gher then 1,|
red ſea was before;-and the Egyptians behinde, what|
|
therefore hee choſe rather afliftions which: no man/]|
H And Warre with Angelle. I47 |
: {things , and: makes them preſent ; faith will tellyou.
| [preſently whena fiery luſt aflaults yow; yeild noc,and
| in'fteadoft: phcalggfyents fleſh,or your humour , 'which
x71. is paſling;, youwul pleaſe Chriſt, you will pleaſe your |
y conſcience, and that pleaſure is ſweet indeed; that re- þ
7 | maines 3 nay you ſhall heare of this againe, this figh- |
i .|ting/, this quenching;ſhall-come into your reward>: in; £5
| ſach times andin ſuch things, wherein-youwoutd be|
d moſt of all :confidered.” Andagainſt theburnings of
Is\ diſpaire asin a ſecond way, alſo faith will:-ſhewe: the |
It |riches of mercy,the merrits ofthe blood of Chrifſt,and
7, I . | will tell you thatir'is :diſtionourable to God'to judge oo
i- || His: goodnes.;leflethen your wickednefle,, orthatithe| >
y\ | |mexrits of Chrift cannot hold ballance with your ſin-
4 '
hes». wy
F; ning, will ſhewe you as great diſproportion betweene |
Te graceand fin, as betweene God and you,will make'( in |
e a word)diſpaire wicked in nothing as inthe unreaſona- |
fe bleneſfle of it. ' , | |
at| But then thirdly , as an effect of both theſe, faith| z.
wy ſuckes and drawes downe the dew of the fpirit, the| |
1d cooling waters , the'refreſhing ftreames , ifneed'be |
|
1d balſome, and oyle, toquench the fire before itkindle,
| or:tofetch it out;when your concupiſcentsare cooled,
in! by the Holy Ghoſt, and yourfpirit is in temper , Fiery
| darts will do no hart , as aGrannado that falls into a
e- | Pir ofwater, there is fire 1nit;,; bur beforethe blows |.
ſt gives it is:quericht: 'Othoſe fweer & cooling. influen:|
of} | |ces of the-fpitiv;.howrefreſhingare they., as dewe to:
Ae thirſty grounds ;when'-Dzzes burned ;what would hee | |
e- have given for ſome water, to coole his rongue. When | i
1d wicked men are fiered by the divells darts; ro diſpaire
an] | |[orluſt, orperſecation;; their -owne ſpirits are 18fla-
\
— — _ ——
My. med , burutup.,, avdthey burne whatever they come.
" neere, and1o.they-mulbrillthey beurterly on, |
JS) it © 3 Or
——— G pe 4 . ” A —— ——_
——
Coroll.
4h o DO Or Ta 5 EN
0 « rT )
nes oo «2.
Et
wy
*
———_—
|
L
|forthere is no heavenly dewe, no water, no rayne , 'no
|balſome; no droppings of theſpirit: But to us there is
| Plal.46.4; Shall refreſh us,ſhall keepe us from burning,
148 "Of our Communion
ereof” (hall make glad the City of God,
aRtver , the ſireames w
and fyering,and chapping, and hee gives anaccount of
it, ver.s. God 75 in the midſt of her, ſhee ſhall not be preatly
mooved; there is the head of that fountaine; hee will not
{ſuffer thedivell to gaineupon you, to! waſte you, to
drinke you'up, very much to fire you, but the ftreames
ſhall continually refreſh you, and make you glad, when
others ſhalbe like the gs heath in the wilderneſſe |
eafily inflamed, acurle to themſelves and others. |
Therefore with all gettings'gett faith, aboveall take
the ([hieldof faith, and take it as I havetold you ; takeit
on like alarge field; thatit may befitt to coveryou,
beleeve not ſcantily,beleeve not a little, havenot your
faith to fetch;and prove,and ſpell, when the fiery Darts
ate ſhooteing, how will you make this uſe of it els, that
I have told you; is there any thing the divell would rob
you of ſo muchas lively faith, effeQtuall faith, bold and
hardy faith, hee knowes why well enough,itwill repell
his fiery darts, it will quench them,.yeild him not that
peeceofarmourin any proportion',”that is ſodammas-
geable to him , and ſo neceſſary for you; faith is uſe-
fullin every thing , but in theſe caſes, faith doth not
all (as Thave told you.) and while you are doing this,
the obedience of faith , the uſe'of faith is as pleaſing
to God, as reſiſting the fiery dart is neceflarytoryou ;
as therefore ye would be relieved when you moſt need
it , when your ſoules are fyered with luft or diſpaire,
when thoſe flames drinke up-your fpirits, and undoe
you, beleeve boldly, beleeve ſtrongly, without ifs and
and s, have God tyed and made one with you , by faith |
according to theright notion of it, and thendiecad no-
"__ _ m—_—_ bn. —_— = — <—_—_—_
2 "BY thing,
We
hs
FRO
ro. 4
&k - 4
RT” "05 R3
<7 S
I _ : er
And" Warre with Angells. 149
|thing'; heere is-good newes for you, you will be ableto|
tquench all the fiery Darts of the wicked; T here now remaines
d, nothing burſome helpes to take this [held of faith.
7, Firſt, conſider it under the notion of obedience init, | 2.
ff 'theworke of God and the will of Godis ingaged , you
ly may be bold with your ſelves; (and yet yee cannot be-
It cauſe ye are creatures; ,'/yeare not your owne) but will
O you be bold with the wilt of God : 'This to thoſe that
5 have bur a little faith, and love already will be a great
n argument. God bids you fanEtity his name , bids you
e| honour your father, 8c. you will do it, why ? becauſe it
isathing notlefrro your choice ; God bids you ſan-
be Qify him by beleeving, honour him by beleeving,and
it this is firſt toGod,toGod immediately:I beſcech you,
1, looke not onfaith in this notion,as apriviledgeletr to
Ir the arbitration of your owne wills , whether you will
ts be ſo:good to your ſelves or no, but as'an indifvenſible
Ut duty : Some duties may be diſpenſedwith forends, as
b the'worſhip'of God in ſome of his ordinance, but this
d dutie lies ſo hard upon you, as it is notto be difpenſed
ll withall for a moment , not for the greateſt good, not|.
t| f jfor the falvation of all men; if God begreat to you,
r therefore obey him in beleeving;';.or upon the ſame
x reaſon , caſt of all Religion anddiſobey him in every
t other thing, but if you teare todoe that , then knowe
2 that the vp God , that bidds you doe any other
g thing, bids you alſo beleeve, and know that this com-
; mandement is the leaſt arbitrary ofall the reſt.
d Secondly, confider what obſtructs. faith , if negli-| 2.
> gence, and want of confideration, as that doth much,
| and often , I beſeech you let mee ſet you on confide-
d Ting : conſider that you will goe to hell without it, it
h].f you will not beleeve God for the pardon of your
= ſinnes, and that hee is yours in Chriſt, beleeve him for
4
4
E.< : this,
EE EE——_
I FO Of our Commun on
this,thatwirhout.this you wilbe condemned forever,
God may ſeme to put it to-your choice-, whether you
will beleeve or no ; but hee doth by no meanes put it
to your choice, whether you will: goe tohell orno,if
you beleeve not, for that 1s determined with him, that |
the fearefull and unbeleeversſhalbe caſt into hell, and in-
deed thither are all men goeing; a pace, onely belief
turnes the motion , and! makes the earth affend up-
| wards. Dit; | | V1Ef
| Bur if you ſay youſee, youſee your miſery enough
in unbelief, bat ye want boldnes to beleeve, that you
thinke that there: is no proportion betweene fin and
ſuch a nothing as faith is , there is a proportion: be-
tweene fin and damnation ,. but not betwetne fin and
faith: right now I have you where I would ,: but then
conſider that the things wherin Goduſeth man in the
| way to falvation , are indeed nothing , or as nothing,
by the: fooleſhneſſe , that is,by the Nothingneſſe of Prea-| |
ching hee ſaves them that beleeve; The Veſſels in which his al
word comes , are earthen, as good as nothing , our r:gh-
teouſnes reacheth not to him , and though our reward an
heaven, yet our merrit is nothing , juſt nothing : And my
therefore if faithin reſpec of. its owne internall val- wY
lew , or as a grace in this caſe, were any thing , wee _
ſhould never be ſaved by it, but now our comfort andþ f| 4} M
aſſurance is that it is nothing, Burt on the contrary, bu
though there be no proportion betweene ſinand Faith, you
yet there is a proportion betweene fin and Chriſt:, or yOu
if you will have mee ſpeake the truth, there is nopro- Le
(portionin this regard; Chriſts dyeing , Chriſts {uffe- « b
ring, makes fin nothing, ſo that that which held the ey
rus proportion , before God , before, and was Ge
eavyer then the ſand of theſea, deeper then hell , is| ſhe
now nothing: what will you thinke your debts greater fay
| | then} | __
—_— F rn
LESS ©
7 EL,”
4 e$s 6h
ein Ss;
« EN
6 3
REES. »
[2
= cl
4 : And Warre with Anpells. a" ENG is
chen God can pay, will you ballanceyour wickednes iN |
[and his love, your unkindnes may be Ty ne ,» and
made greater by his love ,. bur it cannot be made even
if with his love;, tor heeis God ; In aword, wee cannot
pi+) |out-fin his patdon , or grace, by any thing butunbe-
* liefe ; ſo as this littlenefſe, this won of faith, is
inf youradvantage , becauſe in this great buſineſfle of our
p- ſalvation God will be all in all , and you ſhall thanke
i your ſelves-for nothing : Didit hinder Naaman the
oh Affirian, that to waſh in Jordan was nothing , or did it
oh relieve Jericho, that the bloweing of Rams-hornes was:
ad {nothing , if it had bene any thing, it had not done it,
e- |for God is reſolved to deſtroy Ferichs by nothing,
on that is, by hinelfe alone; and therefore he will have
eh you by nothing,or by that whichis as good as nothing, |
he in reſpect of what you doe: But on the other fide , hee |
findes enough: in the ballance , to make your fins no- |
0, |
S | |thing; even his owneeternall love, and the ſuffering
TY andmerrits of his owne ſon.
rh. Thirdly,Gods heart is in this matter of faith,never |. 3.
any thing was ſo fenced with mottinefle,with threats,
ad and commands, with intreatings and invitings , with
Ll words and oathes, with fignes and ſeales, with rewards
ee and puniſhments. The Goſpell is nothing but the
nd} | + Meſſage of faith , Chrift himſelt andall his Miniſters,
y,| | |butthe preachers of faith. The great buſineſſe is to
ha {makethe match, to tye the knotr betweene God and
_ our ſoules, thereſt, other things , flow on naturally :
= Love followes faith , works flowe from love. But
A without faith,its impoſſible to pleaſe God,without fairh wee
he are Strangers and afarre of. Now that which'is ſo neere
as Gods-heart; and fo advantagions to our felves:, wee
is] | [ſhould doe, wee ſhould be much in what ever thedivell
er fay, tothe contrary, God neverhedgedany thing _ |
ike
. I Kon. bad —_——— - ——
: like this,never any thing came ſo freely off, the making
152 Of bur Communion
of this coſt him his Miniſters ordinanees and ſeales,
and withour it all is nothing. |
Fourthly,to fetchArguments,not onely from neceſ-|
fity and duty , & reaſon, but ingenuity,the onely ſalve
you can apply to the wounds of Chriſt, is beleeving, !
your fins made them your faith heales them , Hee ſhall
{ce of the travaile of his ſoule, and be ſatisfied, 11a. 3.11. That
is, hee hath beene at a great deale of paines and coft ;
| [now what are his in-comes, what will make up this|
poore people for whome hee did, and ſuffered, all this
will truſt him and beleeve in him, for ſo it followes, by
his knowledge, ſhall my righteous ſervant juſtify many,that is, |
by the knowledge and beliefe of him, they.ſhalbe juſti-
fied, this ſatisfies him,this payes him, this is the onely
way you have to make him amends. ; Now his ſtripes
hath healed you, heale-him by your faith , do a little
nobly, and freely for him , that hath done ſo much for
you, ſtickenot with him to beleeve him, that tucknot
todyefor you. |
But then laſtly , did the divell never let looſe any
fiery darts upon you , or may heenot doe it , if hee
have not, yee can judge the lefſe what it is to want
this ſhield , but aske Judas, and bee will tell you , aske
David heewill telyou , aske Paul when Sathan buffet-,
ted him , and hee had nothing but God to relieupon 3
It hee have , I hope experience will makeus wile to
have our ſhield ready, if hee have not knowe that hee;
may doe, looke that hee will doe, andwill doe it, when
youare weakeſt,when you are loweſt, provide for that
evill day , get up your [held ; this of faith in God through |
Chriſt , asyours , and then when hee comes , what haye |
you to doe , ye canturne God looſe to him , yee can}
terch downe liquor and yertue: of that temper and{|
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coolenefle, as ſhall dead and quench and extinguiſhhis
darts, and in the thing wherein hee-is- proud and'
mighty,youwill be above him;andto hardfor him.
We are come'in the fifth place to another peece of
the great and fure armour , with which the ſpirit of
God armes us againſt the divell , a-peece for our head,
the Helmet of [choation , as that before was more gene-
rall applicable to the whole Body. |
That by this Helmet is meant hope, the Apoſtle who
is his owne beſt interpreter tells you r.'Thefla. 5.8. 4nd
for an Helmet the Hope of Salvation : 'This peece of ar-
So by the deplorable condition of thoſe thatwanr it,
they have no hope ( ſaies hee) and they arewithout Godin
the world, Eph.2.12. they wanted that ligament, that
tyeto faſten them to God, and ſowere left moſt mi-
ſerable. Tir Tadto:
Wee muſt conſidera little , what hope is, and then,
why it is calledof ſalvatton , and then how'it- fits that
part, towhich it is deſtined ,, and doth the/worke ofan
Helmet. | odUOlL 10D
It is a receiv'd maxime ,:thatall _—_ are rooted in;
love,and as they are rooted inlove,1o they are actedby
love, even hatred and malice it ſelfe , hath its riſein
ſome thing loved, for therefore 1 hate ſuch a thing,
becauſe Ilovethe contrary : Againe-as affections are
rooted in love, andacted by love, ſo love:is felt ,. and
appeares according to the affedtionit afts by , and is
[
Ife,yet workes upon us:accordingtothe
conſtellations it; poſſefleth,. and the light conlouts.it
ſelf, according to the body through which ir ſhines,
ſo loves.workes and appeares much according tothe |
|
mour is of excellent uſe, and proper tothar part it;
defends ; The worth of it appears asby:many things:
| V attection |
—_—__———
I54- | Of our Communion 7 J |
affection it poſſeſieth, and through which it renders ir | th
ſelf viſible, tor example : - ' | {far
Love -appeares very darke in ſorrow, violent in of
choller, tranquill and peaceable in joy, dejeCted indiſ-} | [8
| pajre,bur in hope love: is in its 'Throne } there it ap-| | |
peares inmoſt pompe , there it workes with moſt efh-| | |WE
cacy.z and-1s altogether lovely.. | ]
_ This affection of all others ſemes to be deſtined to]. Ne
great affaires, and hath amighty influence either upon| e
our docing, orſufftering. of «
It was all that Alexander had to inablehimtothe| | |the
conqueſt.ofthe world , diftributing all his other goods Sin
that hee; had+received from. his farher; Againe what our
is it” but. this ' that makes' men every: day crofle the
ſeas , labour the 'ground , ſeeke after Mines in the ten
bowells-of the earth, fight, and purſue victories , nay Sat
it is that which accompanyes men tothe ſcaffold, and
to their death bedds. Sat
But to followour methods , wee confidernot hope our
| heere,, in that looſe ſence, in which it is commonly ſom
taken, vamely for a certaipe fault, and lowe attendan- ove.
cy, or lookeing after ſome good thing deſired ,.and fo, tabl
to be'beforefaith, andwithour it , as whenwee are apt
to fay , I cannor beleeve ſuch a thing , but Lhope it (falf
. [well bur on the contrary wetake it for a firme ex-
pecation of ſome future good, which wee doealready| f |0n
beleeve, andare affured of, ſo faith theſcripture Heb: »h
1.1. Faith as the ſubſtance of things hoped for.- Gal. . 5.
Wee waite for the hope of righteouſneſſe by farth,that.is,faith| | | 8VE
| gives you the ground of waiteing ,. which is by hope,| | | Vet
Þoifmer hops wee waite, Rom.$.25. ſoasthis hopewhich| | |Mau
miſt be our Helmet is a ſuperadded grace to faith , al | | VAit:
birthandeffe@of it. plact
Itis called, the Helmet of Salvation, for ſalyation is | and”
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| the great thing about which faith and hope is conver-|| |
\ | [fant;o faithPaul receiving eheendofyour faith,the ſalvation
NG of your ſoules, ſo thehope of Coluation , becauſe, that, as the.
{| | [greateſt , conteynes all other inferjour youeh ; and in'
p-| || |rhe cycing andprolecution of which byfaith and hope:
f_ wee ſecure ourlſclves the moſt abundantly,
But how doth this Armour fit the part , it is defti-!
trol | [ned for, aud doe the worke of an Helmet. Go
* - a SC Cy
Y
Mel The head is as it were the principle of aftion,and
| | {ofourintentions , as the head governes' and directs
hel. | |the members, ſo our end and intention , which is our
de Simbolicall head, being the principall and riſe of all
at our ations, that which gives vigour and afivity to
he them , had need of ſome peece of armour for its de-
he tence, which the Apoſtle heere makes to be the hope of
ay| | | Salvation.
nd Now this Helmet doth its worke thus, the world and
Sathan that they might poyſon the fountaine, corrupt
pe our ends , and our intentions , would bribeus with
ly ſomething outward, and ſenfuall, and therefore holds
ny over our heads many things to tempt and allure us, ſu-
{| || itable to ogr ſences, and<orrupted nature, offers us
pt] | |<rownes of applauſe, allures us with pates of pleafure
- it] | | (falſely ſocalled) and to makes theſe relliſh, torake the
x-| | |Þetter, terrifies us with thorny paths , andill condi-
dy| | |fi0ns, in holy wayes, with perſecutions , and ſcornes, |
-b; qt you the choice of crownes of thornes , and gold,
: ut both fleſhly and carnall ; the Holy Ghoſt now
:rh| | | gives you for an Helmet the hope of Salvation, holds that
pe, | over your head toward of theſe blowes , and thoſe |
chi | |aflaults, and what is that ? The affured expeQtation and
- al | |vaiting for of eternall glory , tor ſo it is called inother
| | [Places The hope of eternall ife, the hope of glory, Rom: 5.2.
and 'Fit.3.7z. Firſt,hope in its nature and ——
| | V 2 the! .
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the waiting: for , and expectation ofa good: thing,
. [which makes it apleaſant, and releeving atfection, be.
|cauſe. the object of it is good , not as griefe, nor as
| feare , which harh for its objeCt an ill thing ; But our
hope whichiis our Helmet , wards and guards our heade,
it is made up of the beſt and moſt ſutable good , it is-a
[good comprehending all other goods, and therefore
called ſalvatzon in the abſtract, it 15a glorious good,for
it is the hope of glory , and for duration it is not earthly,
ſenſuall; and paſſing , but it is eternall life an eternall
weight of glory. |
Secondly , hope is of good things to come , and
therefore it is an expectation , for hope that z5 ſeene 15 not
| hope,for what a man ſees , why doth hee yet hope for ? Rom.8.
24. SO asitis a pleaſant paſling your time,in the expe-
Ctation of a deſired good ; But now the difference will
lie not onely in the degree of good , for ours is. of
things eternall,but in the degree of expeQation,wordly
hopes are founded upon ſuch fleight bottomes,as they
| ſome have called hope a dreame, which preſents it
ſelfe to wakeing men , and from thence it is ſaid;*hat
the Hipocrites hope periſheth; but our hope is of ano-
ther. conſtitution , for it is grafted upon faithwhich
give a certainty , and reality to the thing , ſo as no
eare of faileing ſhall weaken or impaire your __
hope ſhall ſtand upon afure bottome , and pleaſantly,
and joyfully expe& what already by faith is made
moſt ſure to us. | ; |
To ſpeake alittle more, a little more particularly
of this affection, it is of a good thing, abſent, difficult
and poſfible , I have ſhewed you how our hope is con-
verſant about the beſt and higheſt good, the abuſe of
this affection (for that will helpe toſhew the uſe of it)
lies |
Cr
contribute,not much to comfort , in regard of which |
|
ths en PEP R
—V— —
lies in pitching it upon things that are not good ; In |
- ]truth all other things, but ſpirituall, God, heaven, and
eternity , have no other vallue, but what ignorance
andalye puts upon them , opinion indeed gives them
a name , honours them with atitle which they deſerve
not,and yet how much doe outward things ingage this
afteftion : Honour which depends upon the opinion
of others,which is extreamely paſling , and periſhing,
which is the reward oftentimes of crimes , which wy
ſuccesfull, and glitter, and pleafares which are accom-
panied with regret , and ſhame, and followed with|
grief ; And riches ordinarily , the object of the baſeſt
mindes, and men; All theſe things , and whar ever
more is outward are but the ſhadowes and pictures
ofgood; As in a picture you thinke you ſee the birds
flye, men ſtanding of from the cloath , but when you
come neere it,there is nothing but thelynes ofapenfil,|
nothing but markes upon a cloath or table , and ſo are;
theſe things, nothing but ſhadowes, pitures,dreames,
they muſt havea light proper to ſhew them by , falſe
lights , yet theſe are the objects of the hopes of the|
greateſt part of men. :
Againe, theſe things as they are not goodenough, |
ſo they are/not abſent enough for hope , for thongh|
things of ſence are not ever in the potſefiion of them
which, moſt make after them, yet they are amongſt us, '
they are in the world, but this hope carries us pro-
pou beyond every thing. The eye ſees , and. the eare|
eares, and what enters into the heart of man. ©
Againe,things that are the objec of hopearedith-|
cult, but difficult and worthy, or great ina right fence,
are of an equall extent, to labour in-the ſmoake and!
mudd , for ſmoak and mudd it may be difficult , but it
is a difficultie withour worth, it is baſe and meane, and
. V 3 {o hath:
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ſo hath nothing ig it of great, orworthy, in which re-
ſpect onely difficult things ſhould beundertaken.
Then , how often doth hope miſ-applyed ingagein
impoſbilities , and ſo becomes a meere impotture to'
us. How often are men befooled heere , and in their
defires, and hopes (which actuate thoſe defies) purſue:
impoſſible things. Men fooliſhly thinke that miracles!
ſhould be wrought in their favour, and the whole order
of theuniverſe changed for their ſakes,men that merit
the gallowes hope far a pardon , not becauſe they have
any aſſurance of the judges favour , or becauſe their
faults are mntreptinber becauſe they would live : and
which is ridiculous , qld men that are favin extremity,
hope for an old age yet to come.
I have ſhewed you already that our hope which is
our Helmet , is of good things , a good that wants a
name, good enough to expreſle it , and therefore is
called ſalvation,a name abſtract, and comprehenſive to
|theut moſt. 5 |
Againe, I have ſhewed , that it is of good things to
come, and heerein it differs from faith , for faith ſees
them as it were preſent , and therefore it is the ſubſtance
of things hoped for, but hope lookes upon them, (as indeed
they are) at a diſtance; In a word, faith gives you the
aſſurance, _ the expeRation.
Againe difficult they are , andgreat and difficult,
worthie and difficult , accordingly , they coft Chriſt
much , and they coſt us much , ſo difficult , as for the
attaining of them , God muſt come out of heaven,
Chriſt muſt die and ſuffer : God muſt ſer all his wiſe-
dome on worke,that wee may have a ground to pitch
our hopes upon, and for our part , hope is mannaged
wn conyerſant about difficult things ', as ye ſhall
|heare.
ny
But |
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yy _
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? _
rance of Hope, Heb.6.1 1.
wee have of this affe&tion ; 'T he truth is Chriſtian Re-
this life arenot ourportion , wee breath after what is
to come, let us therefore live as mer , untyed from
this world, 'and faſten to another by hope, let the
pleaſures and honours, and profits of this world be
dead things to us, becauſe wee haveno hope toani-
mate them ; Hope aCts and animates above any thing,
[but wee want this engine , becauſe we have not rhat
obje&t. For inſtance , to-appeare ſomething, to be
[great, wiſe, and honourable, is the great coritention,
and purſuite of this world: When C. bil who us out life ſhall
appeare, then [hall wee apjeare, Bc. Heavenly hope- puts
you off thither , and'diſputes not the rhing , but the
time , ye ſhall have enough of appearing;, but it ſhalbe
ina-peculiar and adyantageous time , when Chriſt ſhall
appeare to fill up his trinmph , to adorne that pompe,
reſpite your deſire of appearing till then ; God doth
bur rime it forus,ſo forpleaſures to enjoy your ſelves,
to be ſatisfied , to beat eaſe , to: arrify
every part of you, theſe are'mens hopes , one time or
other you ſhall get it ;- There is a-place of pleaſlires,
the preſence of God, arid there is a tullnefle and com-
pleatnefſe of pleaſure , bur it is inthar-placeandin
other , arid there -are plaſures for evermore , pleaſures that
are as long as they are great; but/iris at the right hand
of God ; The pleaſures Sathan wouldgive you are of
# baſe alloey , their durance is batofrhat minute in;
which they-are enjoyed; Their fullnefſe is worſe then
*
Let us-knowe then where wee are, and what uſe
ligion, is alrogether founded upon hope; the things of
W— _ ———
and content | .
their
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| Burt then laft ofall, our hope is wiſe, rhe things are |
poſſible about which it is converſant , ſo poſſible, as |
they are affured, and therefore irs called the ful aff- |
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|
160 yy Of our Communion
their emptineſſe, for they are not onely vaine , falling} |
ſhort of that good they promiſed, but vexing alſo, an
deceiving, thetruthis , this is not a life forpleaſures,
but for paines , eſpecially to Chriſtians, and ſo faies
the Apoſtle , If #n this hfe onely wee have hope , wee are of
all men moſt miſerable. 1f our hopes (as other mens) were
heere, wee were ina worſe condition then they , that
cannot eate their meates, and enjoy their comforts,
taft of their daintyes, partly, becauſe there is a greater
diſproportion betweene us and them, then betweene
they and them, and partly, becauſe our light and our
conſcienceis to much raiſed, 8 of too great a tender-
neſſe todigeſt their morſells ; what then have wee no-
thing to ballance their contentments ? not to ſpeake
of other things,what ever returnes faith and hope can
make wee have, They are nithout hope, wiſh them joy of
what they have, but hope they have none ; and this let|
mee tell you, improve this well, and it ſhall pay all the
charges of their gun » You have the hope of eternal lifes|
the hope of glory , of what ever your hearts can wiſh and
defire:Faith gives things a footing and a ſubſiſtance, &
hope is grafted upon it,and is ready by the expeQation
of better things , to outbidd the world, and by virtue]
of a pleaſure taken in things tocome, to carry you a-
makes ofter , therefore content your ſelves with your
portion , and uſe your Helmet to ward of the aſſaults
of ſemeing goods or ills, as Sathan ſball preſent them.
But more particularly,uſe hope for joy,tor — |
pirituall| F |
for workeing,livein the joy of hope , let one
affection inprove and provoke another , that there is
ajoy of hope, appeares in this, which wee uſually ſay|
of worldly hopes, that things are uſually better in the]
hopes , then in the enjoyment, and wee ſee men will
ſell]
DET 20h ke
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—
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ſell any thing carher emu their hope
[impediment to joy , but on the contrary carry evi-
jQght to do foalwaies , there 15 no rationall or neceſ-
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hopes in compariſon with
table defects: 4 RI PL [
.
defire., and ſo-it.is a mixt affection, that prickes, and
menenJoy litle their hopes , or their poſſeſſions ,; not
their poſſeſſions , for they are ballanced with uncer- |
tainties, and emptineſſe,ſo as they are faine to relieve
themſelves , by their hopes ,: by their reachings after
more, nor their hopes, doe they enjoye purely and fin-
cerely,for they are mixtwith feare , which oftentimes
is the weightieſt ingredient , and beares the greateſt
part of the compoſition ; but our hopes have not this,
dence and ſubſiſtancewith them, being built upon. the
evidence and ſubſiftance of faith, ſo, that what faith}
firmely beleeves, hope joyfully i y'owth and waites
for; What is the great happines af heaven, but the
fixeing & ſtayeing of joyes by eternity : Now the joy
of that hope is fixed by faith , which gives it a ſteddy
and untottering foundation, -ſo that what you have,
you have ; If joy come in by. that doore, it will or
——————— ; SID on] &
s : Now thole|
ours, have two ot three Pn
1551 11D 1 YE 4; {if
Firſt they are built upon uncertainties and contin-'|
genties, they haye no firme bottome,and graund work. j
and ſo cannot be intire,cannot be without the mixture |
of feare, feare of iſſue, feare of ſucceſie,and this let mee |
adde, that the more they hope, the more they will |
|feare, out ofa loathnefle to want the good things they
pinches aſwell as relieves , and comforts. Worldly |
fary mixture of feare, becauſe there 1s no rational
cauſe of doubting. 7 | Tak
Secondly, there is a vanity of rejoycing in boaſtings , as
James ſaith , and ſo an evill; for all ſuch rejoycing z5 evil:
The mixture of feare is a troubleſome; but it is a ratio-
3 _ X nall)
IL,
' ithey know , and hope in what they know not, becauſe
ihe Art ek IMS .c rt dion © o I 4 ee doo hat ht a S398 4 apa a i,
nall thingintheir hopes , the foundation of which is
but contingency, but afurther evill, and more ſinful,
and'irrationall, is, that they rejoyce in their boaſtings,
thar which 'godly men doe by faith, and'when their
ſhould beeftabliſhed , and thereupon runne away with-
"Os £4 L, ———_ > A- whe or — . 6; FO * _E: 2
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they thinke by the determination, of theirwills ro do|
hopes "have once 'tonchided a thing ; they thinke it}
© As
—
out'reckoning with their hoaſt , as wee uſe to ſay,
if the Lord will ; Now for their fooliſh conceits to fixe
and afinne, and the hope that riſeth from it, is an irra-
tionall preſumptuous hope; for that they oghe to ſay, if
wee live,and if the Lord will, things that are wholy out of
their power. Now our hopes and the joy of it , 25 not
a Tejoycing in boaſting, but it 1s a boaſting in truth , wee have
— the Lords will, his will declared, his will com-
the rejoycing of the hope firme unto the end, Heb.3.6. Soas
here 1s no rejoycing in boaſtings , heere is no vaine
| fancies of our owne, no caſtles inthe aire.
| Butthen as their is a vanity inthe uncertaintie of
| their hopes, which mixeth them with feares, anda fur-
[ther and fuller vanity, in fixeing and afſureing their
| hopes , by their owne boaſtings and preſumptions,
mncerta, certa redendo. SO
Thirdly , there is a mighty vanity in the matter of
their hopes , for they are of things low and meane , no
; better for kinde then what they have already, why doe
| they not enjoy them?nay,why doe they delpiſe them? |
| becauſe they knowe them ; 1o as they deſpiſe what |
they know it not ; but the object of our hopes, and of
| our |
M—_—_ Pry
whereas the ſcripture ſaith, yee ought to ſay, if The, TH
that which'onely God can render certaine ,'is afolly |
maunded that wee ſhould have the joy of hope,and ſhould |
rejoycern hope, Rom. 12.12. And that wee ſhould have] :
'thetn ; And therefdre weefee FiichWhich'gives a redll |
fany other thing bee, of joy ; Oppoſite to which are
|thedead, beggarly , and ſenfible things of this world,
{which are miſtaken alwayes in hope, and uſually deſpi-
|joy of hope : 'The warrant of this joy wee have given
1you already, when wee ſhewed the reaſon of our joy in
{not onely for it ſelf ( though that be much , that wee:
YY PRIe” » <> ITS | 4
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them, makes us defite more; Itis our knowledge that
ed arifingftom'them , are of things fo grear and |
rejoyce inthe good'things, Which are theo jets of
[evidence and fight of things , intends above any other
makes us vallewe our hopes, and joy" inthem, andit|
{is 6ur ignorance that canſeth ps fo hope no more, nor
thing our hopes , and want of faith , and weaknefle of |
faith lefſetis our hopes; ahd the joy of them.
The objedt of our hopes are things great , thing
heavenly, things eternal, and theſe are the matter , it
ſed in poſſeſſion, ſo that not onely fimp ly, bug 1n. com-
pariſon with other things , wee have all reaſon for the
oppoſition to wicked mens boaſtings , but the end is
[may live comfortably , rhat wee be in as goodacondi-
tion as this ſtate 4s capable of ) but joy as areſult and
concomitant of hope , is mighty for Battaile ; ye are
now ih the lifts; and ye pt oharmour , the Joy *Elope, |
which is 2h2 jay of the Lord, ourſtrength : Hee that rejoy-
[ceth not" in the hope of things to come , will rejoyce.
in vaine hopes , of in ſenſual enjoyments : Hee that |
cannot take in the pleaſures of falvation by hope, will
aflutedly joy the joyes of wicked men , for hee wants,
[this armour againſt pleaſares and ſenſuall 19165: which
is a weapon Sathan weilds ro our dis-advantage, al- |
, much as any , and therefore ; know how to arme Four |
| head by hope , and agaitiſt rhe pleafures and joyes ot
| | Xa this
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| things of this life
1s the ſorrow of the world that. workes death,that deſtroyes,
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64. —,, Of our Communion
T 234.5 Of aur { <CWELITY ;
againſt which this hope of ſalvation
ROO. ra aanlfor on :
"Buttow to anſwwere ſhortly. an, objection, if hope
brings'in fo great and ſteddy arreturne of joy , what
place will you allot for ſorrow fortin , for wee arefin-
ners , anda finfull condition ,, and that affection ſuites
ns very. well. Anſw, -Certainely wee ſhould. not ſorrow
-
as thoſe without hope , but as thoſe which are full of hope, |
yet.on the other ſide, as there is occafion , by renued
acts of finnes ,-our-hope and our joy ſhould intend our
ſorrow , and rectify it , God would not havean un-
comfortable, or adiſpairing Feat , in all ſorrow, it
and hurts, ſome inotdinacie, ſome exceſle, but ſorrow
intended; and.relievedalſo by hope, and the joy of it,
as it is often neceflarie,10 it willneyer hurt you. |
There is adouble uſe of ſorrow , firſt to-worke out
the ſtaine of fin, in ſupplying the want of afflictions:
fin is not onely evill for its tranſcient act, but for the
curſeddiſpoſition that it leaves behinde-, there is ever
fin in the wombe of fin, ſorrow ſerves to worke out the
ſtaine ofſin , and doe the worke of afliftions ,. which
are to humble and bring low , Proy.20. 30.; The bleynes
of a wound cleanſeth away evill, ſo doe ſtripes the inward parts
of the belly , this is applied to correction and cleanſing,
afflictions worke the wound to ſuch a diſpoſition, as is
cleafing and healeing. |
Bur then ſecondly, ſorrow for fin ſerves whereby to
exprefle our affeftions to Chriſt in a manner ſutable
to our condition, and to the poſture wee ſtand in.to-
wards him , ſhall wee grieve the Lord, and ſhall the|
Lord be grieved, and ſhall wee ;not grieve ? But hee
}
ſence, and
loves
—
AC 1 ov Ce " LETT LIP, a . F -
——
And Warre with Angell, ns
loves us, and pardons us, therefore ſhould wee grieve. |
[Befides, while hee loves ns, heegrieves,and hee grieves
the more , becauſe hee loves us , andſoſhould wee, if
hee did not love us , hee. would not grieve ,. andif wee |
Je love hum, wee cannot-but grieve when wee offend him,
at Jer. 31.19. Sureb offer T1 mwasturned, Trepented, and after
- that 1 ater vey. , T ſmote upon my thigh, I was aſhamed,
es .&c. : Ephraim mournes and grieves , which.hee did
W not till God had mercy: vn him, then hee fmote.on
e, | his thigh; 5 3
© BAT
by p_—_—_—_—
d | If you aske how wee ſhould grieve? Never withour
ar the reliefe. of hope , andyoy , let them act and intend
N- your ſorrow , but. for the degreewhy ſhould wee not
it {in humbling our ſelyes for fin worke our {elves,andour
Ss, ſorrow , as low as afflictions would. lay. us;'it. chaſtiſe-
W ments ſhould take hold on: us., or ficknes to death; or
t any other hand of God chaſtifing for finne , this will
be no interruption in your hope, no prejudice to the
ut joy of it.
S; | . Thus your hope armes you againſt pleaſures by joy,
he the joy of hope ; but wee have paines alſo to conflict
er withall , all the evills and calamities , that diſhoaour,
he want,and poverty,or bodily evills can inflict,patiency
ch alſo in attendancy and expecation , yee have need of pa-
15 | tzence, that after yee have done the will of God,yee may recetve
ts the promiſe. Wee would faine have our rewards in
2» hand, wee are loath to ſtay, wee would have the reality
15 of the reward, not the viſion of faith onely, Heb. x0. 36.
Now this is needfull , for the Saints through faith and
to patience mherited the, promiſes , Heb. 6:12. It you aske
le who infefts the Saints, who puts them to their pa-
O- tience ? 'The world and wicked men , but eſpecially
hel the Divell , that hee might diſcourage us , and deyoure
ee| | . |us, might breake and interrupt our courſe,might make |
7es | X 3 us for | - i}
.
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us for want of continuance , doe and fuffer fo many
things in vaine , and therefore armes all his inftru.
ments, evil men and out owne corruptions againft us,
to make us weary of that way , which is fofowed with
chornes, which coſts us fo much paines and trouble,
God alfo puts us to our patience, by —_ manifold
evills,outward and inward,to itifeſt us, that hee might
purge preſent evill, and prevent further evill, and that
hee might'try us , anduſe what hee hathlaid into us,
that hee might ſay of us another day as hee did of” [ob,
yee have bond of — of Toh, Jam. 5. 1x. and might
boaſt of us as of t |
patience of the Saints, behold it, Reu. 3.10. In all theſe
reſpefts ye haveneed of patience, yea , and that pa-
trence ſhould have its perfeft work, as James faith Jam. 1.4. |
T hat it ſhould poſſeſſe owr ſoules , that it ſhould be fitted
for every condition, and hold out to the utmoſt , to
the extremitie , as you ſee thoſe, who are betruſted]
with forts, and ſtrengths they had need of patience:
And yet muſt hold out to the utmoſt extremity , by
the law of warre , now then you ſee the need wee have
of patience, but it muſt be the patrenre of hype , 1.'Thefl.
1.3. The Apoſtle gives there the effects and their cau-
ſes, the work of faith , ſaids hee, the laboirr of love , and the
patience of hope , the effect or great prodii& of hope is
patience, patience is a grace which hath noſhine or;
_ with it, it is ſweet but darke, and obſcure, and
ath nothing in it of violence, and having mighty
enemies , it defends it ſelf in ſuffering ,' wee gaine the
victory often in looſing our lives, it{carce complaines
| of what it indures, ſo as it paſſeth often amongſt igno-
rant men for ſtupidity, and dulnefſe. Now this ſweet
}
|
'
{
{
(
1
|
and low grace ( in reſpect of its, condition ,-and the}
hoſe induring Saints , Heere zs the|
| manner of its operation ) would be oppreſt a thouſand]
times
[him to endure the croſſe and deſpiſe the ſhame, 'and wee are
|as hee did , and relieve our patience as heedid., by the
, " M + x DA L Th.
animated by. the livelinefſe andactivity of hope , :fthe
not continually ſet before its eyes , the greatneſle of
the reward ; yee can never havea better inſtance, then
of our Maſter Chriſt himſelf while. hee was in» the
conflict of patience, (and that was his life)hee was ever
inthe liſts of ſufferings, conflicting with ſorrowes, and
woes , for the joy that was ſet before htm , which was made
ſure to him by faith, & received andenjoyed by hope,
(for hee came by his comforts even as wee) -this-made
commanded to runne with patzence the race, thats ſet before
us, looking to him, Heb.12.2,3. That is, uſe our patience
hope of ſalvation, the hope. of glory, (tor ſo it iscalled,.).did\
joyfull fights of hope, patience without hope 1s the |
deadeſt thing in the world ; for why doeI deprive =
ſelf of good © why doe I ſuffer {> many. things in
raine , if they be in vaine, and therefore the Apoſtle
takes it for granted , thar the patent continuance in well
areing, hath ſome thing to relieve it,namely , a lookerng |
after glory , and honour and immortality, &c, Rom..2. 7.
without which animarion,and enlivening of hope, pa- |
tience were dead , and deadly , more fit to be the pro- |
perty of a ſtone, ora blocke, then the grace of a Saint;
thus yee ſee your ſelves armed by hope , againſt the
great enemies of God and-man,againſt the great trou-
blers of Iſrael, pleaſures , andpaines , by having. your
| Wes: and your patience , aCted by hope, which1s your
Helmet,
| Bur hope thirdly is proper for doing, aſwell as. 3:
ſuffering , baving a great inflpence: (as I told:you!)
upon our Gmbolicall head, ourintentions, and:{copes!
[and end, andthis peece, aſwellas our ſhooes, (the ſhoves:
A —
of the ;
_— _—
And Warre with Angels. 163_ ;
ne - ; w . MY be |
times under the victory of its enemies , if itwere not
> —————_—_—_—_
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x68 |
of the preparation of the Goſpel! of peace ) inables us for|
Acts 26.6,7. Tamyudged (ſayes
COR
On ws 6s So, as ab ,
FOE o 3 ? EP Of -S TOR < HOPES wa en win LA
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"OF our Communion
ating, andthe truth is, while wee doe nothing good,
wee arenotſecure againſt doing ill ; But if hope ſerve,
to any 'thing , it ſerves to. incourage to labour, and,
worke, wee uſe to ſay ina proverbe , take away hope,
and take away endeavour , no worke is done or can be
done withont hope, hee that ploweth ſhould plowin hope, |
and that hee that threſheth in hope , ſhould be par taker of hy
hopes, 1.Cor.9.10. A man would be loath to plow the
ground,or threſh the corne without hope, you will not
doe actions of the loweſt forme without it: Againeas
youcan do nothing without hope , ſo ye attempt the
greateſt things by hope, the hopes of victory , the
hope of ſuccefle , the hope of gaine, whither doth it
not ingage men, our ſtrength depends upon our Hope,
and therefore Jeremy complaines , my ſreng and my
hope us periſhed , Lam. 3.18. No more hope, no mote|
ſtrength, they ſtand and fall together , they arealike
in their birth and death: On the other fide, when Paul
was to'give an account to Agrippa of his, aQtions,
Ree) for the hope of the pro-
miſe made unto- our fathers , unto which promiſe our twelve
tribes inſtantly ſerving God day and myht hope to come.
Doe you wonder why they ſerved God , with that in-
ſtance, and intenſenefle , day and night , why they doe
that which none of the world doe beſides , they hope
to attaine the promiſe of God, that is , the thing pro-
miſed , that ingageth them to a continuall and a moſt
intenſe labour ; ſo the Apoſtle when hee gives in a
very few words all that is to be forborne and done for|
God, and our good, makes hope to be the riſe of all his|
courage and activity, Tit. 2.13. lookeing for that bleſſed|
hope,and the glorious appearing of the great God and our ſa- 4
vzour Teſus Chriſt , compared with the former verſes 11.
and;
um
4
* A
_ [any thing hoping for nothing agarne, Luk. 6. 35. Lend ho-
'[apenny, or the giving a cup of cold water , yee ſhall not
A We nr 3 I OF
0
And Warre with Angels.
: Aa.
appeared unto all men, teaching us , that rung ungodlineſſe,
and worldly luſts, wee ſhould live ſoberly, righteou/ly and Godly
mths preſent world, And Chriſt when hee bidds us doe
ping for nothing againe ; hee doth not meane weeſhould
have nothing , or be withour hope, but tells us imme- |
diately , that our reward ſhall be great in heaven , and wee
[hall be the chilaren of the Figheſt, and preſently ſuggeſts
{matter of hope , which hee affixeth to the lending of
looſe your reward,
But to what workes doth hope animate us ? to all|
for the leaſt ſhall be conſidered , [hall not looſe its reward,
and the greateſt ſhall be confidered proportionably, |
Hee that overcometh, and hee that followes mee heere, ſhall ſit
upon twelve Thrones. There is nothing ſo great, that
hope cannot expect, for it is the hope of ſalvation ; And
therefore there is no worke ſo great, that hope cannot
put you upon, for it workes from hope to ſalvation.
| Captaines when they harrang their Souldiers , tell
them of the butin of the prey , tell themof honours, |
and advancements ; and Chriſt when hee incourageth
his, ſpeakes Crownes as freely as any , but ſpirituall
crownes afſured by faith ; and enjoyed for the preſent
by hope ; it is aſhamethar our hopes ſhould not carry
us toward. working , as farre as ever any worldly hath
done, in all the particulars of worke. 1 will infift onely
upon one, which the ſcripture particularly annexethto
hope, and is proper for us all ; Hee that hath thzs hope,
(that is , of ſeezng God, of ſalvation ) hee purifyeth himſelf
even as hee ts pure, 1.Joh.3.3. 'The reaſon ot the action
about which our hope is converſant , and the propor-
tion lies thus , Wee Pops , Jaith hee, ver.2. when hee ſhall
- appeare
[andi2. For the grace of God that. bringeth ſalvation, hath
——— — ——
a -
170 Of our Communt
| appeare to be like him, for wee ſhall ſee him as hee 1s , ſayes
hee there will be the ſame reaſon of your being like tov
him, heere and hereafter, and ers we if you will be
like him in heaven , you muſt be like him heere, and
{ your hope for the one , muſt helpe you to the other :
now as 1n heaven hee is glorious , ſo heere hee was
| pure, ye are in all eftates and conditions to follow and!
imitate your ſaviour, for that is your hope to that you!
were predeſtinated ; Now hee was holy, harmeleſſe,unde-,
filed, therefore ye muſt be like in*this ſtate allo.
2 Secondly your hope fixeth upon ſeeing him in hea-
ven. There ſhall no uncleane thing enter into the kingdome
of heaven , and therefore you muſt purge and cleanſe
your ſelves by the way, and your hope muſt do it.
This purification reſpð both the body , and the
minde, and is oppoſed to all bodily lufts, which lies in
the ſences, fancie , or ſenſible things , and to allſpiri-
tualltuſts, which lie in the underſtanding, which lufteth
againſt ſpirituall truths, and the wayes of God, fſayes
hee, this hope muſt purifie you from all this.
But how high? how farre muſt this hope act you, to
what degrees? Even as hee 75 pure, there is your patterne,
there is your examplar, ſtudy what Chriſt was, and be
yelikewiſe, ftudy what Chriſt did , or would doe , and
doe the fame; for inſtance , wee are apt to be proud
and vaine to be ſupercilious, to overlooke men , and
little things , to be every one for himſelf , gripeing|
and graſpeing. Purify your ſelves in this , even as hee #|
pure , let the ; he minde be in you that was in Chriſt Teſus,
Phil. 2. 5. who though hee were tn the forme of God, debaſed
himſelf, in a word conſider the diſpoſition of Chriſt,
and conſider the purity of Chriſt , and make that your
coppy » andas you would ſet no bounds to glory , you
would ſee him as he as, and boltke him , fo ſet no bounds to
we
OR "IT A —_
purity}
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And Warre with Angels, in
pure, and let
[cauſe you have no greater pretenſions to glory , then
you have to purity,namely to belikeChrift your head,
to whom by faith, and hope you are conformed. Thus
yee ſee your Helmet, in its glory, ſecuring you from
all the evill of all the goods of the world, and ſecuring
from all the evill ofall the evill of the world , and ena-
bling and inſpiring you to work, and ſervice even to
all, That you might be perfect and throughly furniſhed to every
good worke ; improove therefore this bleſſed peece, this
hope, and get it more abundantly.
You ſee it is a great matter how wee ſettle our
hopes, becauſe in it lies the ftrengthof our indeavours,
weeanchor in things by hope, and fixein them , and
being ſetleduponan immovable thing, wee can moove
ſteddily and ftronglie. Archimedes could moove the
world, if hee could faſten his engine, now wee caſt
anchor in heaven , and heavenly things in ſalvation,
for ſo ſayes the Apoſtle, Wee have an anchor of the ſoule
both ſure and ſtedfaſt , and which entrethin to that which 15
within the vatle , Heb.6.19. Ouranchor caſts deepe in
[heaven,where there is good earthing,whence it will be
{impoſſible tobe remooved by any ftormes or windes :
(But this wee muſt know, that if yon would make uſe of
[this or any armour which is ſpiritual , it muſt be firſt
\Faiſed to a pitch, the armes muſt be faſhioned, and
formed, and then muſt be kept bright, and in poſture,
|forſervice, it muſt be weilded by a ſpirituall hand.
| * Now to raiſe this grace , you muſt improoveand
[raiſe your faith, for as in all compoſitions , you have
ſomething that gives the body of it, ſo fairh gives the
| body, and ſubſtance to hope , therefore faith is called
[purity, purt y-_ ſelves after that patterne, even as hee |
ope and the reaſon of hope doe it , be-|
———— SHAVE
Coroll.
the ſubſtance of things hoped for , and therefore of all
SI other
ea mo a —_ PRY 4
172 Of our Communion |
other things your hope will never outbid or goe be-
yond your faith,keep therefore that fulland high. fo
Yet Hope is a further grace andarmour , faith = ha
you things in their coulours with your intereſts in an
them, it ſhewes you that they are, and that =_y are] | ||
yours , but however faith gives them a kinde of pre- th
ſence by beleeving yet they are in themſelves future, ſp
as tO us, hope therefore takes in the pleaſure of them far
beforehand , lives in the joytull expectation of them, T
and ſo abridges the time ,. which els would be tedious, of
fancies to it ſelf ( as 1 may ſo fay ) the pleaſures and Th
_ ofeternall life , and lives in a ſweet anticipation we
| of what it poſſeſſeth but by faith , which as it is moſt and
| pleaſant int ſelf, ſo it produceth mighty effects, for ant
joy, for patience, for working , ſo as our lite is com- res
| | fortably entertained by it in joy , and pleaſure, evills bat
and calamities are maſtered , and fubdued by it , even
the greateſt , andaction and worke , the end of living uſe
| is promoted. | Gl
Therefore looke upon this peece, which hath influ- we
ence into ſo great effects, as a reall , not as a notional dot
thing , as a thing that many want in the uſeandexer- It 1:
| ciſe of it, but they cannot live without it, they cannot hoy
| livea vitalllife animated with joy,armedwith patience Go
and acted, to worke and ſervice. wes
Therefore let not fo great an engine of the Holy the
Ghoft,ſo great and goodan armour lye dead by us,but are;
rather let us improove it, and uſe it , try alwayes of ui
raiſing it , for it is raiſed and improoved grace that ike
workes great and conſiderable effects. | chi
=== And the ſword of the ſpirit which us the word of God: E
This is the laſt peece of armes , and is fitted both for dot
offence, and defence, it is an armes that is great alone, fit f
and therefore men arme themſelves with this , which| | {wor
ule
———— urn ——
Sw FP
Pn
mY
—_—
The Divell will not give way or yeild to a ſword: made
uſe no other, and it is alſo an appendix toallarmes;'
for no man is armed at all points, lke a ſouldier, which|
hath not a ſword , this is apeece ofa very expedite,
and continuall uſe; | x >
You need not goe farre to know what this ſword is,
the Apoſtle deſcribes it firſt by being the ſword of the
ſpirit, that is, a {pirituall ſword, The weapons of our war-
fare are not carnall , but mighty through God , 2.Cor. 10. 4.
ofany other mettall, therefore it is mybty through God ©:
The Egyptians are fleſh, and not ſpirit,theretore they' are
weake. One Divell is able todeale with all rhe: fleſhly
and carnall weapons in the world, it is. not charmes,
and holy water , nor reſolutions , and purpoſes, and
reaſonings alone ,.that are weapons: fit for this cam-
bate, they muſt be things truely ſpirituall: |
But then ſecondly, it is that ſword, which the ſpirit
uſeth in us ; and by. us, the ſpirit of God, the Holy
Ghoſt , ſo as there is- a mighty arme. , to'a mighty
weapon, For wee know not how 'to pray as wee ought,how to
doe any thing, but the ſpirit maketh interceſſionin us , and
it is the ſpirit that leads us into all truth , ahd teacheth us
how to uſe, and improove truth, without the ſpirit of
God, the word of God woulddoe us no good; "The
weapon would be too heavy, tounweildy for us-to uſe,
therefore ſaith the Apoſtle ,. The weapons of our warfare
are mighty through God, 2.Cor.10.4. God muſtulſe , and
uide the hand, aſwell as give the {word , it willbe els |
ike the weapons of a mighty man in the hand: of a
childe,if hee rake it.up, it will be but to let it fall.
But then thirdly , z# z5 the ſrwordof the fpirit , the ſpirit 3.
doth not onely uſe it, but hee formed it , it is theretore|
fit for uſe , becauſe hee formed it, that is rhe mighty | -
worke-man , and Engineer for ſpirituall weapons ,.and |
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| _ | | Of our Communion-
hee muſt be able to uſe it well , that madeit , for hee
| made it for uſe, and there is no __ in it, which
hath not an influence into the end of it , which is the
uſe of it. Now that hee formed, it appeares-2.Pet..
ftandings could not reach , but holy men of God ſpake , as
| they were mooved by the = Ghoſt; God uſed the under-
derſtandings and the wills ofholy men , to-derive and
conveye his truth to the world , fo 2.Tim. 3. 16. Al
| ſcripture us groen by — of God , 1o as the ſpirit
it is ſpirituall, not of a carnall make , or. compoſition,
and1econdly the mannager and weilder of this ſword,
that it is the ſpirit, and then the maker, and former of
this ſword, that it is the ſame ſpirit, wee come now to
the appellation it ſelf, which the ſpirit gives it, which
is the word of God. ;
By the wordof God is meant , what ever God hath
made knowne to be his will, as it is contained. in the
{cripture. |
This muſt needs bee theword of God,and no other,
| but as it is conſonant to this, forin a large ſenſe, all
truths may be called the word of God, as being ſubje-
which is our ſword, is ſome portion of that wee call
| the ſcripture, which is particularly charaCterized,and
diſtinguiſhed by this title the word of God. |
This muſt needs be fo, becauſe this is that , which
muſt not be added to,or detra&ted from, it muſt ftand
alone Deur. 4. 2. Yee ſhall not adde unto the word , which
| : I com-
- A —_— —_ PI—_ ts.
—
20, 21. Prophecy came not in old time ( or at any time ) by the|*
| will of man, that is , by the preſumptuous will of bold
-| men, proudly , and arrogantly goeing about to deter-
| mine,that by their will, which by their reaſons and un-
uggeſts it, brings it to the world. |
Thus having knowne the matter of this ſword, that |
&ed to ſome {ſcripture rule , but ſtrictly that word|.
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I command you , neither ſhall you diminiſh ought from it :
Therefore that is all, and onely theword of God-: So
Deut.12.32. Gal-1.8, If wee or Angell from heaven preach
anyother Goſpel untoyou , then that which wee have preached
. [ta you, let him be accurſed. |
Secondly , if God will have the ballance of the San-
ctuary for waights, and meaſures, for rules and deter- |.
minations,it muſt be viſible, and pablique : If hee will
have us fight with ſuch weapons , wee muſt know
[where to fetch them. DIA aHe3
Thirdly , when wee ſee this 'rule in praftiſe by
Chriſt or his Apoſtles , wee ſee this word taken up tor
| |this ſword, to doe mighty things.
Wee ſee Chriſt reſiſting the Divell, andat laft con- |
founding and expelling him by this word , by this
weapon , Math.'4. 44 Hee followed him ſo long with |
refited him by this ſword , till hee fled from him. |
As hee dealt with the Divell in himſelf, ſohedealt |
with theDivell in theScribes and Phariſes, Have yee not |
read (ſaith he) what David aid, and what the Prieſts aid, &c.
Math. 12.3,4,5. So hee anſwered them,and confounded
them ; The like did Stephen,and the Apoſtles,convim-
ced men maghtily by the Scriptures , that Teſus was the Chriſt,
and uſed this ſword to deſtroy unbeliefe with. Now
the letter of the word , as the ſenſe of it , how unrea-
ſonably and fooliſhly have the Papiſts abuſed them- |
ſelves by ſticking to the letter, in thoſe words , Thrs zs
my body , and Origen in making himſelf an Eunuch,
from that place, Math. 19.12. There be Eunuchs that
ſake. Though it be alſo true that where the letter is
not contrary to the Annalogy of faith , that is to mw
__—
this word of God, whichis our ſword, is not ſo much |
onr;
bz.
[tis written,that at laſt hee drove him quite away , hee | .
a.
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176 Of our Communion
our rule and guide, and upon no other ground are wee
todepart from the letter.
Bur if it be objected , how ſhall men eſpecially un-
| learned , know the ſence of Scripture , which ſeemes
ſometimes to beſubjec to contrariety ? Anſw. 'This
is the great grace of God towards his , that in things
neceſſary to taith and manners,to be knowne,or done,
they need not be ignorant , for they wake mn the light if
the Lord , by virtue of which light they are led into al
truth; ſo as they need not pin , their faithupon the au-
thority of anothers judgment ; 'This is there due by
promiſe , They ſhall be all taught of God, 11a. 54. 13. and
| Chriſt ſayes, hzs ſheepe follow him, becauſe they know his vorce,
but another they will not follow , becauſe they know not the
voice of ſtrangers, Joh.10.4,5. Tohave the word made
cleare to you , and this ſword fit for your uſe, is your
due aſwell as the ſword it ſelf. So the ſecret of the Lord
7 with them that feare him, Pſal-25, 14. The ſcriptures
though deepe are foordable by thoſe who are holy,
and diligent, though they be not ſo wiſeand learned:
On the other fide, Fre naturall man knoweth not the things
that are of the ſpirit of Ged, becauſe they are feoliſhneſſe ta
him : But the fpirituall man knoweth all things , 1.Cor.2.
4,15, 0
i.John 5.6 : 1t 5 the ſpirit that beareth witneſſe, becauſe
i the ſprrit as truth, And ver. 10. Hee that beleeveth on the Son
of God, hath the witneſſe in himſelfe. So Math. 1 3. 11. Toyou
1t is grven to know the miſteries of the Kingdome of heaven , to
others it zs not grven. There is aſence of Scripture that
[yes alwayes not ſo evident and above, but it is given
to you as your peculiar, and portion.
|
1hws honour have all the Saints, they have a certaine taſte|
ſutable and proportionable to their ſpirits , and theit]
new natures , by which they can diſtinguiſh of food;|
and!
1
F ummr_—
I
[eyes might be enlightened , to ſee the wonderfull things of Goats,
g y
intheword, by comparing, by examining it, by-raking
and by which they can try all things, for asto other
lives,and toour bodily, there is a taſt for that end, fo
to this alſo which is ſ{pirituall ; And though men in a
dreame can not diſtinguiſh betweene fleeping,and wa-
and know alſo diſtintly what they doe.
great priviledge without it; Wee muſt therefore keepe
our ſelves ina holy frame : If any man will doe has will, he
ſhall know of his Doftrine whether it be of God, Joh.7.17.
While wee are doeing , wee are ina way to know. If
you be carnall and walke as men,you will be alſo carnall, and
judge as men, Rom.8.8. They that are inthe fleſh cannot
pleaſe God, ( which may be underſtood allo of a fleſhly
frame in the Saints ) and when wee are in away alto-
ether unpleaſfing to God, God will not accommodate
himſelf, will not reveale himſelf to us,andpleaſe us.
And Warve with Angells. 177
king, yet men that are awake , know they are awake, |
This notwithſtanding , God ſells all thing to us by |
labour, and wee ſhall nor enjoy the benefit of this |
But this is not enough, weemwſt ſearch the ſcriptures, in
which wee thinke to have eternal life, and light allo for the
way thither , wee muſt conſider , and weigh whether |
thoſe things which our owne reaſon, or the Miniſtry
ofothers repreſent to us, be ſo or no, as thoſe.of Bzrea
did, Truth lies deepe, errors lyeth level to all : This ſearch
is extreamely pleafing to God ; ſince the ſubjed of it
is the knowledge of his will, and the end of it is the
doing of his will ; - This is done by much-meditation
—
in'all aydes,'-and helpes of the guiſts and abilitiesof
others , for God hath ordered that one man ſhould
need another, that none might be perfect alone-;, no-
thing alſo will more advance it-then prayer, cto'Paul
prayed often for the ſpirit of revelation, and Davidehat his
law ;
—— ————
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— ———
Coroll.
or Of or Communion
_ Hight,and that leads you into the preſence ofGod,into
| his light,” whaſe light wee ſee gh: |
{ . It was neceſlary to ſpeake lome thing of this , be.
[not feare our enemies , hee gives us the beſt armes:
law; notbing cleares the eye-fight more-then —
Ho that mg ws right , and makes you fit for
cauſe this is the forming and ſhaping 'of your weapon,
the-weapon may be ſhaped in -it ſelf, bat not to us; this
gives the mettall to the {word , if a thing looke like
the word of God and benot , that will not cut of your
bow , that willnot reach the marke, it will be a carnal
weapon , which is weake , whereas the other is mghty
through God. |
ye haveſpirituall armes,and ; pmanpe weapons ye have,
what to keep of blowes , and yee have wherewith to
fight and combate with your adverſaries : God hath
not left us fatherlefſe , nor hee hath not left us wea-
ponlefle , heedeales notas Pharoah , commands ns to
make bricks , and takes away matertialls, hee doth not
diſarme us , and bid us fight, but hee gives us armes
proper for the field of combate , and Br the enemy
wee diſpute with,and hee ſtands by,and lookes on,and
with voyce , and hand incourageth-us, ſoas wee need
Good commanders, and officers , the holy Spirit, and
holds a crowne over our heads: The trath is,wee never
are overcome , but when wee are of the party , when
wee are in aproportion falſe-to God , andour enemy
hath gained us, then wee fight but for aſhew , and the
weapon falls _ out of onr bands , but if wee would
(4 x
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luſts , it willproove but aleaden ſword, or a deceitfull!
To incourage you againſt pions enemies becauſe}
ſtand to it', our ſword would cut his cords-, and if hee].
did ftarid two or three thruſts, hee would vaniſh at laſt,
| as hee did from Chriſt ourcaptaine. IS.
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| |" That wee may the better uſe this fvord,wee ſhall do|
|/troyer, the word that God ſpake was that, which armed
ftored itup,hidit in afure ples againſt a time ofnced.
, \mypathes'; this 1s againſt delufions;, and faynts and
well, | Firſt to vallew it, things that wee prize and}
vallew/, wee willingly uſe, wee thinke they will effe&t |
their end, els wee lay them by. Therefore wee ſhall
pitch upon ſome expreſſions, that may teach us to
vallew this _ > when Abiathar had mentioned}
the ſword of Goliah , there is none like that; faith Da-
vid, the dignities of the word are great , as appeares}
by David eſpecially , who meditated in the law conti-
nually,and as much as any vallewed the word. |
Pſal.x7.4. Concerning the workes of mens hands , by the
word of thy lips, 1 have kept mee from the path of the de-
him againſt wicked men. |
Pſal.18.30. The word of the Lordi tryed ( or refined)
hee 15-a Buckler to all that truſt him; As for God his way is per-
fef, it is a ſure word, and which hath bene often expe-
rienced , tryed againe and againe , ſoas you may ven-
ture upon it , as upon athing that will nor faile , or de-
ceive,will not ſtart aſide, {:he a deceit full and broken bow.
Plal. 119.11, Thy word have T hid in my heart , that 1
might not fin agamnſt thee ; David knew the uſe of this,
that it would preſerve him from fin , and therefore
Ver.89. Forever O Lord, thy words fetledin heaven; It is
an unchangeable rule , which will neyer alter, and fet-
ed, will attaineall it pretends to. pI
Ver. r05. Thy words a lampe tomy feete , and a light unto
ſhaddowes, the Divelt will caft. If you keep neerethe-
word, you carry a light in your hand, you wilt not
fight in the darke, bur know how to make your addref-
fes,and approaches; and how to order your wards, and
O_o
FF |E&fenſes.
Z © | Ver.
ences x
—_——_
180 Of our Communion
Ver. 140. Thy word zs very pure,therefore thy ſervant loveth
[7t ; every thing operates as it is, as things are to their
beings , ſo they are to their operations. 'That which
thing , but for uſe, and being pure,it is given us to ren-
| der us pure.
Ver. 172. My tongue [hall ſpeake of thy word, for all
thy commandements are &, he ga ; I can never praiſe
them enough , there is ſuch a law of righteouſnes in
them.
Pal. 147-19. Hee ſheweth his word unto Jacob, his ſtatutes
and his judgements unto Iſrael; from the receivers of the
diſpenſation of the word, you ſee its excellency, it is
the portion onely of his people, it is not flung in com-
mon to the world, asan inconfiderable thing.
Ifa.40.8. The grafſe withereth,and the flower fadeth , but
the word of the Lord ſhall ſtand for ever ; the excellency of
good things lies in the continuance of them , this
hath a good warrant for its abiding , becauſe it is the
word of the abiding, andunchangeable God.
Ifa.55.10, 11. For as the raine cometh downe and the ſnow
from heaven,andreturneth nos thither, but watereth the earth,
| and maketh it bring forth and bud, that it may give ſeed tothe
| ſower, andbread to the eater : ſo ſhall mywordbe that goeth
forth out of my mouth ,it ſhall not returne unto me voyd , butit
ſhall accompliſh that which 1 Pledſe » andit ſhall proſper im
| the thing where to I ſent it. There is a mighty efficacy in
this word, this lies as a praiſeupon the whole word of
God,thar it ſhall not returne empty, but be like the bow
of Jonathan , and the ſword of Saul , Way. 66.2. All thoſe
things hath my hand made, but to this man will I looke even
| to him that ts poore and of a contrige ſpirit , and trembleth at
is ſo rewarded. On the other fide.
—
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is pure will render us pure , and the word is not an idle|
my word. 'T hat word is precious, when the reſpect toit|
Jer:
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{ Chriſts word,as hee could depend wholy upon it, Say in
|
have ſpoken to you : Wee are cleane miſtically by the |
waſhing of Baptiſme,1.Cor.s.11, alſo by the imputa-
And Warre mith Angell. 18%,
Jer.8.9. T hey havereefted the word of the Lard,and rohat
wiſedome 15 in them, . 'T hough;otherwiſe they, might-be.
wiſe, yet if they underyallew once the word ;, they bid
a dewe to their wiſedome : And God: the righteous
judge, and which gives trae vallewes. to us , rankes
them in the number of fooles , from the New Teſta-
ment alſo, wee ſhall give ſomeplaces to this purpoſe. +-
Luk. 4. 4+ Men lives by every wordof God; in hun wee
live, andinhis word wee live , which/givesa being to
things that which gives the being, and determination,
makes things be what they are, and men doe whar
they doe , muſt needs be great and excellent in it ſelf.
Ver.z32. His word was with power , which aſtonied the
auditours.
Ver. 36. What a word ts this, for with authority and power
commandeth hee the uncleane ſpirits , and they come farth ; his
word will fetch uncleannes out of thy heart , a{well as
Luk.7.7. The centurion had ſo much confidence in
aword, (fayes hee) and my ſervant ſhall be healed; the ma-
enifing of the word , wrought this great efte&t , and
that word muſt needs be great , which was deſervedly
the object of ſuch a confidence. | |
Luk.22.61. Peter remembred the words of the Lord ,. and
hee went out and wept bitterly : Peter forgot the word,
when hee finned , and indeed all fin proceeds from
ignorance or furgetfulneſſe,but when hee remembred
it, you ſee the eminent effect of it, hee repents.imme-
diately , which hee witnefleth by his bitter and abun-
t weeping. [Breet ++
John 15.3. Now are ye cleane through the word whuch 1
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|rion of Chriſts purity; and ſo wee ſtandever cleare be-
fore:God; weearepurealſoin the change of our owne
hearts, and all this by theword,made ours by faith, and
abiding in us, ſo that as evillcommunication corrupts guod
manners , if taken in- and-drunke downe, ſo the word
raken downe cleanſeth, As 13.26. It called the word
of falvatzon, that which brings it and workes it. And
AQts 20.32. When Paul departed from Epheſus, hee
commended: the Church to the wordof Gods prace , which was
able to-built them up , and to provetheman inheritance, &c.
The inheritance is that to whichthe word leads us,
and where it will leaves at the laſt , but before you
come thither, there is building work , forming and
faſhioning, that the word dothalſo, ſo as yee need not
goe out of this circle, for the beginning or finiſhing of
your faith.
2.Cor.5.18. It « the word of reconciliation , that which
brings God and man together : Wee are naturally at
great diſtances, now that which conduceth to the
meeting , and according of termes ſo differing , muſt
needs be of great vallew and eſteeme. |
1. Tim. 4 5. For every creature of God ts good and nothing
to be refilſed, ifit be recetved with thankegiving, for it 15 ſaniUi-
fied by the word of God and prayer ; it 1s the word of God
that ſanctifieth, and gives a lawfull uſe of all things;
Hence you have your liberties , aſwell to indifferent,
as your right to things neceſſary , if you have whereof
freely to uſe for your owne comforts, and whereof to
give away , for the weaknefſe and ſcandall of your
brother.
If you ſhould examine by experience the effects of
the word, Gods word hath ever taken hold of men, and
in this hes the great difference of the Saints from
others, that they obſerve thoſeevents , which others
negle&,|
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negle&, andgroweby them. Joh4.50.' 41d. the-mas,
|beleeved the ork of God,andit-maseven ſoas-hee had belenued, |
The word hath ever found out men;:anid:will:take hold.
of us, either by ourfaith for:good,orwithout itforour
deſtruction,ſo theprophecies ofold were nor idle, but
effeed the end for which they came.
To-conclude this great dignity theword hath; that
it gives its owne credit, for reaſon may beappoſedby
reaſon; but-this is higher then reaſon: The Divell can
| reaſon and diſtinguifh us into.;fin, whilſt: wee fight at
that weapon, but bring him a word , and that anſweres
his reaſon. ; | |
W hat hath bene laid in this head, tends:tobegit in |
you a right vallewandeefteeme: of theword , which if |
once ye have youwill uſe:it , andhaverecaurte to itar |
all times, as an effetuallweapon , mightythrough:God, |
for all the great ents you haveheardoot. !: |
Secondly, know the wordot God.,.thatyee may uſe | 2.
it, this is to have your weapon prepared ,'you'muſt
ſearch the ſence; know the:Annalogie-:offaithand rhe
proportion , one truth holds toanother, asbefore. |
Thirdly, take up this ſword, takeit toyon, bema| 3.
poſture to givea blow , or to evade one ; wound the
enemy when you can., and meete with his blowesand
thrafts , therefore you muſt be prepared, and-have
things in readinefſe.,, therefore the word of God muſt
awell richly in you , that you may not be to fecke when
you ſhould uſe it. | |
To helpeyou'in ſome guards for this fight. |
Firſt, that finis the greateſt evill , maunageyour
ſword well forthat guar d;have words athand, tharis,
your ſword ready. tomakethatgoodzfor the filthinefſe
of it, fin.is comparedro ithe-blbvod antpolturion ofa |
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Ezek. 16.6: When thou waſtin thy blood, T ſaid unto thee live;
ſucha thing is fin inir ſelf, *and all fin holds ofthena-
ture of that pollution. / 6 LOL,
\- - x. Joh. 5.19. The whole world heth in wickedneſſe , it lies
[thereas ina filthy grave , rotting and ſtinking as ina;
puddle. iis |
' Againefiniscompared for its narure to ſwine-,'and
dogs,:and totheir vomit, 2.Pet.2.22.- theſinner is the
dogg in theaG of fin,and the corruption is the vomit, |
and mire ; it-is.likenedalſo to the menſtruouſneſle of a
woman , to a veſſell :n which i no pleaſure , that is, a
draught or aprivy , Hoſ.8.8. 1f beſides theſe abafings
and vilifying exprefions', you would know more of
[fin : It was-finne that condemned:the world in'Adam,
| drowned the world in.the dayes of Noah, andto give
; youa greater charracter for ill then all this, it was fin|
| rought all the ſufferings upow Chrift which hee en-
| dured : Itwas the day of; Goas fierce. anger, Lament. x-12.
| When 'Chriſt did beare the ſms of manyin-his body on the tree;
therefore when Pauland Silas could ſing in thepriſon,
and the Saints in their afliftions , as they have done
{oofren, Chrift was low, and poore; and taint. Why?
becauſe hee conflicted with finne,, hee grappled with:
ſfinne, upon him was laid the intquities of us all ; Hee con-
flicted withthe wrath of God,, forfinne, and had hee
[not bene God himſelf, hee would never: have out-
' wraſtled it. ©: _ | | 8 xv !
In aword every creature of God is good';:;and:no-'
thing offerids him , irritates bim.; and provokes him,
| but fnne; Nothin greacheth God, norcauſcth God to
| reach: the, world in.anger._but finne; It is that which:
putstheſting intadeath; avd-torment.in Hell; !'Thus
you arearmed{for that guard ; that: fin is the greateſt
evill the ſecond fallowes eafily; That then. > 151
Wee
-_
—_— -—
—_— —_—— —_— ————_
. et 23
of" 1p
$3
yy "a Z '& gs ER "0 hate «4
SI 4 Y
f IN
ED —_—
And Warre with Anpells. - I85
| Weeſhouldkeep at the greateſt diſtance fromit; for
that you have Rom. 12. 9. Abhorre that which us evill,
cleave to that which us good , when wee meete with any
thing extreamely evill; and contrary tous , nature ab-
horres it , and retyres as farre as it can; ſo onthe con-
trary cleave to that which 25 good, cling to it, as a man
ſhould cleave to his wife,or be glewed , as the word is,
and they ſhall be one fleſh , incorporate your ſelves with
that which is good, make your ſelf one with it.
So, Abſtaine from allappearanceofevill, 1.Thefl. 5.22.
athing may appeare to be ill, that is not,but take heed
of any fimilitude, or appearance,or likenefle of 1ll,if it
looke like ill, though it bee not, fly from it; 'This gives
you the benefit of a long {word , by which yourliees
the enemy at a diſtance ; ſo Jude 23. Hate the garments
ſpotted with the fleſh, not onely the fleſh , but the gar-
ment that hath touchr it.
Epheſ. 5. 3. Fornication and all uncleannes and covetouſ-
neſſe, let it not be once named among. you , as becometh Saintes,
nor filthineſſe, nor fooliſh ſpeaking , nor jeſting.
So Job zr. 1. 1 made a covenant with mine eyes , why
ſhould I thinke on a maide ; lice would not looke, becauſe
hee would not thinke , and the way to ſecure the
thoughts, is to keepe well and ſtritly,the out-doores,
the ſences , which made David pray to God ; to turne
away his eyes from vanity. Folly is bold, but wiſdome
is wary tO Feepe at the greateſt diſtance.
Thus this ſword cuts of the firſt rifings , this is a
ſure way, and this ſaves you a worldof paines , when a
temptation or a luft hath once come within you, and
incorporated it ſelf, you muſt teare your fleſh to.pull |
It out , you muſt pull up earth and all, that rhe roots
may come at laſt ; butwhile it is atadiſtance; there 1s
ſome kinde of modeſty , ardbluſhing init, and it may
Aa be
——
186 Of our C mmunion
be ſaib'd witha word, uſe therefore ſome of theſe for
a ſword in time, and it may prevent you hard work,
which yet muſt be done it you would not periſh; | -
other heads Irthought to have runne over and fitted) (
for uſe, as
Thirdly, God knowes our thoughts.
Fourthly, that the word muſt judge us even this, t
which wee have in our hands and mouthes , and if it
condemne our finnes now , how is it like to acquitus a
another day. | l
| Fifthly ; that every ſecret thing ſhall be made ma-| 4 |c
nifeſt. | T
| Sixtly , that you ſhould walke in the fence of death O
| {and changes , but I ſhall proſecute this no further, It
| 'onely let us know , that if the Divell have got within 1s
| us , the ſame way hee is fetcht out , that hee is kept Ca
| out, this ſword muſt do both. "Thus God hatharmed nn
| you compleatly,and it will be both your ftn, which you Ve
T. will not know how to anſwer , and your ſhame allo to th
| be foyled. | is
| If you oppoſe Captaine to Captaine,you have Chriſt ol
and the Divell, you have as ſ{ufficient,as mighty, as ex- YC
| perienced, a Captaineas your luſts have , it armes to of
armes, yec have all theſe ſpirituall armes , againſt his .
th
carnall armes , foro are his, in compariſon of thoſe.
f | Though his be ſpirituall alſo, as ated by amighty . job
| 1H{pirit; your reward held over you by hope , is greater| m
for the preſent then any he can offer , though not to m1
| flatter our ſelves. Our condition heere is to indure |
| hardneſſe as good ſouldiers,2.'Tim.2.3. And wee muſt con- ip
flict according to the law of combate , if wee would} ble
| have the crowne ; But this is no new thing tous , this
wee knew when wee undertooke religion, this was laid
inatfirſt,as the law and condition of our mE——
| s 5 ;
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EDS LEAR Ae Bot.
EPI
_
And Warre with Anpelle. x$7+
prayer,which is to all other ordinances of God as bread
and ſalt to our repaſt , wee cannot make a meale with-
out it, heere it faſtens on your armour, and lookes up
for ſtrength and fuccefle to him who is able to give it:
If fouldiers be weake or ſuccumbe in fight , they ſend
to their Generall for ſupplies , and reinforcements.
Praying alwayes, that is in all time, 8& _— juncture,
[and articke of time, as you have occafion by tempta-
tions for combate, for {> x4p@-,fignifies properly oc-
caſion, this is not fo much ſpoken heere To ordina-
ry, and cuſtomary uſe of Prayer , as it is applicable to
occaſions, that is temptations,but this Prayer muſt be
in the ſpirit : The Spirit in our Prayer is what the ſoule
is in our bodie., it is that which gives the life to it, to
conflict with the living God by dead words , will doe
no good, therefore Jude ſayth, Praying mm the Holy Ghoſt,
ver. 20. You have another expreſſhion Rom. 8. 'That
the ſpirit makes interceſſion for us , the Holy Ghoſt muſt
{pray in us, there muſt be an incorporating in that duty
of the Holy Spirit , with our ſpirits mi thereunto,
you muſt watch to prayer, therefore it muſt be an act
of time.
With allperſeverance,that is,till the worke be done,for
then ye perſevere , when ye give not over till you
obtaine your end, ſo as your Praying , and fighting
muſt runne parralell till you have overcome your ene-
mie, and fleighted his workes. * Et;
Its enough to have hinted this which Tintendnot to
ſpeake of as being no pecce of the armouy , norreſem-
bled by the Holy Ghoſt to any peece.
Toallthat hath bene faid , I ſhall adde no more but
That whicÞl followes , is prayer , praying with all
}
this, that every thing is ſtrong in vertue of an ordi-
nance , therefore bread nouriſheth, becauſe it hath a
Aaz. word'
tn,
— —— WIE > o—_—__
4 on wh ET 1 ?
a on, ni iS 3 Ee
© ”
$288 b_ Of our Communion
be *| word that bids it doe ſo, and therefordyhe word ſhall
|cutanddeſtroy, becauſe God hath madeit aſword,and|
| edged andfitted it, for that purpoſe.
;
4
3
Thus have I ſome what largely meaſured the field
for the ſervice of this boly warre.
" To conclude therefore, 'The juſt end and defigne of
warre (for every thing is to act in vertue of a defigne)
isPeace , now no warre pretends to peace more then
this we have been ſpeaking of, and therefore Com-
munion,which is the effe& , and birth ofpeace, beares
one halfe of the title of this diſcourſe; And indeed
men were ſo form'd for Communion , as no doctrine
can be avowed for good , which renders them unſocia-
ble. But experience tells us , that it is the fate of ſome
warres, not onely to be the meanes by which peace is
gotten, and procur d , but by which it is nouriſtt, and
maintayn'd,, and we know ſome countryes, which in-
joy the greateſt benefites of peace in the midſt of a
confirm'd warre. And that is eſpecially the condition
ofthe warre we have been ſpeaking of, that it procures,
and makes good our peace ; it is the wall of our citty
wherein peace dwells , it is the armes of our perſons,
the ſubject of it; Forwith the divell our proteſt and
|avowedenemy, God bath juſtly determindaneverla-
ſting warre. Peace,we know,is the daughter ofequali-
'ty, but where both partyes (as here) pretend petemp-
'alſo is the birth of love,andlove is an uniqn of mindes,
but where principles are layd in by nature, or form'd
by oppoſition (as here) infinitly diſtant , there.peace
can be nothing. Butanabuſ'd, and miſtaken name of
wag ah" ti. py
4what is not , andtheproduCt of ſucha truce or peace, |
| would|
of Battaile, ſhewed you your friends and enemies, and|
fitted to you thoſe armes which God hath given you|
'torily to ſupremacy , there can be no peace. Peace|
ROETTTIIESRY, ET
a i OS "=
_— r
a. ds ©
DE ——
And Warre with Angells. 2 "In
189
would be to procure no lefle affured , but a more une-!
quall warre , then what it ſeem'd to determine, as the |
experience of all, who have manadg d this warre, wit-|
nefſe : The bleflings therefore of our peace will be |
reapt within the 'compaſſe of our aflured friends , and |
allyes, with whom oar communion will be intended 8&
exerCiſed,as otherwiſe,ſo by a common determination
againſt the enemy: And to meete in a common en-
mity, where it is juſt , makes particularly , and warran-
tably to love. In a word therefore, we improve beſt
our communion with our friends, the good Angells,
whilſt we make warre, ſoas whilſt we make warre , we
ſhall have peace.
7 01s
£4
AS 3% : A Fable |
infiſted on', have with other
parts of the Scripture , whence they
are drawn. p.2
| The explication of the words. bid.
The whole armour. tbid.
The wiles of the divel. P. 3.
We wreftle not againſt fleſh &5 blood.
Two things meant by fleſh and
blood. ibid.
What meant by-Principalities. P. 4-
What meant by Powers. tbid.
What meant by Rulers of the w—_
of thu World. ibid
What meant by ſpiritual wickedneſſes
J-
What meant by hi _ places. £
A Tranſition , leading into the diſcours
” the nature of Angels m gene-
6.
That the Angels are Creaturet. Vid,
and
P-7
That the Angels arc ſubſtances, - ds
really exiſt.
Whether the Angels be P'S” *
Severall Corollaries , from what ath
been ſpoken of Angels. loo
Of the nutability <- immutability
Angels.
Of the apparitions of Angels.
Of their aſſt umption of badyes. ibid.
' by they Aſſum'd bodyes. P. 14.
they were true men.
- | ſeed. | P- 15.
A Table directing to ſeverall
particulars , in the przceding
diſcours.
| He Introduftion. Pag. x. | What become of thoſe aſſum'd __
The Coberence , which the words bid.
Whether they really put forth aft of
life. ibid
Why the Angels make not apparition
now as formerly they have done
P. 1
Coroll. from the ammutabilit 4 hon
gels.
and | From the apparition of Angels Toon
Corol. ibid.
Of the Adminiſtration of Angels to us,
and the depuzations they have from
God, concerning 1. P. Ig;
Of the dottrine of Angel guardians.
ibid.
way onely of the El:& ibid.
bether every elect perſon, 1 rs under the
deputation of a particular Angelt
guardian. . 20.
The affirmative aſſerted. ibid.
The ſaints not ſo concluded to one An-
gel, as not to injoy oftentimes -
ſervice of many. Pp. 2
. | WPhen the Angell Guardian begins the
execution of hy chatge. ibid.
. | Whether the Angell guardian ever
quits the party , committed to b:s
Charge. - 1bid.
Whether communntyes , as well as per-
ſons fall under the guardianſhip of
Angels. 22.
P-
Whether in takins humane ſhapes , | The affirmatrve 1s pen. ibid.
ibid. | Ty God uſeth ths miniſtration and
Of what their aſſumed bodyes conſi- | guardianſhip of Angels towards us.
P- 2
Fain
— — r—— —
-
That the tutelage of good Angels is the |
hy) ©, Ty
E TE es 5 "
Pn Wee 3
_— Mk ——_—
1/2 : 4 wat £8
Ce nes LEE To i ns nyt 24h Hi, HE a.
j * PRE: 2. Wd.
PE OO "OR
TH
nk Tanlk- 27
Foure reaſons thereof. ibid: & p. 24.
Foure oo from” the guardianſhip
and tutelage of Angels. P-25.
The happines of being a ſaint in that
reſpett. tbid.
Alſo of Churches... ibid.
1x Cor. 11. 10. open'd. ibid.
Our _ les in working as the
Angels. ; P. 26.
We ought to leade abftxgfed lives.
| P. 27.
Of the power the Angels have over
|. tbid.
Of their power or abilities in them-
ſelves. - ibid.
Firſt of ther _— 1bid.
Cognitio matutina ad veſpertina. 1b1d.
Their knowledge , naturall , by revela-
tion , by experience, ſupernatural.
-20.
The reprobate Angels never ſaw God
as the Elect. p-29.
How oor in what manner the Angels
know. ibid.
Compariſon of theirs, with our manner
of knowing with the difference.ibid.
and p. 3O.
What things contribute to viſion ex-
ternall and mternall. P- 29.
The power of knowing , and light bh
which we know , common to us with
the Angels. Þ. 30.
Somethings the Angels know by their
owne Eſſence , ſomethings byintelli=
bf pes ſhecies infuſed. ibid.
ether the Angels know particular
things, and what ever # done heere.
P. 3I.
How they know things particular. ibid.
The Angels know the particularities
of thoſe committed ta their charge.
P. 32.
' | They are extreamely ingeniouw at
gueſſing at things more hidden.
| ibid.
q
6. | They can do what nathre can.
| The ſame way of ſpeaking to 6,44 |
and ſleepin Pp 36
Corollaries from the knowledge of An--
gels. SEE 7
Supernaturall knowledge ſtands the
Angels and u in the greateſt ſteede. | '-
: tbid.
Other knowledge m. reſpeR. of the ef-
feRt, a pifture without life. p.33.
Of the power of the good Angels upon
corporall things. | ibid.
Es
ibid.
Miracles they cannot worke..
What a miracle ts.
They cannot do things 4 God man in- |
ſtant , though in a very ſ horte fpace
of time. * -. 1bid.
Their power ſubjefted to Gods will.
mR__ they have upon FS £4
and imagmation. ibid.
The great workes they have to do upon
us , i upon the innerman. p. 36.
Being miniſtring ſpirits , their muni-
ſiration ts fpirituall eſpecially. 1bid.
How the Angels fpeake to our under-
ſtandings, and have influence upon
our wills. ibid,
Of their ſeverall wayes of effefting this
wherein the way of therr miniſira-
tion to our ſpirits ag. am» ,
P- 37.38
Of the uſe of etalidny P- 37.
Whatſoever an inferiour power. can do,
a ſuperiout can. do it much more.
' tbid.
The Alteration of the body by ſicknes or
otherwiſe,contributes much to a dif-
ferent apprehenſion and viſion of
things. ibid.
Angels can moove the humours , as alſa |
remoove impediments. ibid.
Angels go a neerer way to worke i
converſing with us then men can,
and can very preſently repreſent to
us what they will, P- 20
ibid.
p
In what way this is wrought:
<—
Severall
—_—_ ——_
” II3F IE IE - Y
Ka Se es I RM bn 4, c?
5&7 Et . P, ” %
”
gd eh an i. or aa
os > tn. ER os
Trnur- TABLE.
| Severall Corollaries from the former
{ . head of the knowledge of the- An-
' gels, E5 their way of communicating
| themſelves tous. bid.
In that reſpe&t they have great advan-
tages upon us. P. 39.
They cannct put in new ſpecies into
the fancy. "P. 4O.
Beware of receiving ill impreſſions, for
| they are mater to worke on. 1b1d. |
Gratify and love the Angels for thesr
byve and ſervice to u8. P. 41.
We may read their love m its _
_ ibid.
The good Angels, according to their ta-
- dent and truſt lay out themſelves for
our 'advantage ,'and are extreamly
communicating to 1, but eſpecially to
our ſpirits and inward man. P. 42.
Prooved by ſeverall reaſons. p. 43. 44.
| 45-46-47.
A ſtory of one guided and condutted by
an Angel,out of Bodin hu firft booke
of the hiſtory of ſorcerers. p. 47.
Objeftion,What do you leave to _
aid the fpirit ? Anſwered. p. 4.
Coroll. from the adnumiſtration of An-
gels. . P-49
\ The Angels an ordinance continually
Me. - as P. 5O.
A ſpiritual fibſtance aſſiſting propor-
tronable to x roar os oh
ibid
's.
Wilke holily in reſpe& of the Angel.
1bid.
Every ordinance valuable, becauſe con-
veying ſomething from God , there
fore { hould love the Angels. p.51:
Reverence the Angels,C5 learne to con-
verſe with them. _ tbid.
The whole creation ſerviceable to man,
the Angels not excepted: p. 52.
The uſe to be made thereof. ibid.
Aſpire after Angelicall worke. p. 53.
(The ſecond part of thy treaty, which s
of the evill Angels. ibid. |
Of the ſinne of the evill Angels. p. 54.
Coroll. from thence. P- FF.
Of the puniſhment of the evill Angels,
and firſt of the place. - Þ. 56;
Which admits of a double conſidera-
tion. ibid.
The place of the ſixt of Iude conſidered. |
$7;
The divels not yet im their ng
tearme. P. FS,
Coroll. from what hath been laſt treat-
ed on. ibid.
The whole unwverſe of rationall crea-
tares under chaines and bonds. ibid,
The uſe to be made thereof. p.59
Of the ſpirituall puniſhment of the
evill Angels. p. 60.
Their wound mm th:tr will. ibid.
Their knowledge great. . 61.
Their wound in ; Þ knowledge. ibid.
In ſome reſpe&s perfetily blinde. P- 62.
Their pumſhment demonſtrated from | |
their names and titles. tbid.
Corollaries.
p. 63.
Dread the ſpiritual puniſ any” M4
tbi
finne.
Thx conſiderable to the ſaints -
ibid.
Of the miniſtery of the evill ag
p.64.
The principall miniſtery of the evil
Angels to tempt and indace " youu
Whence the evill Angels bat mas 5 for
ths miniſtery. . 66.
Why the drvels are inveſted with thi
miniſtery by God. Pp: 67.
Severallrcaſons in reſpef of God.1bid,
Alſo in reſpe&t of men;&5 firſt of wick:
men
cked
200. p. 68.
Then of the ſaintes. p: 69.
Severall Coroll. from hence. P. 70.
Let the Saints bleſſe God for their mi-
niſtry tbid.
Wonder not that evill men are fo wick |
ed. ' tbid. |.
Do
—_
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4
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SN” PF
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The ſaints and' the wicked fall very | T
— Kr 05 ws
PA. EL $57
11: tbid. | The Divellexerciſeeh bu as
'E pn: ho PR of cially againſt the church -of Chriſt.
wicked. 1 $6;87..
[Bee m nemo Same mpoviliſhoinsefiike Ma ater
EL - P;3 funk marches in he dſcvrge of bu
How' the evil Angell operace Kooks np p. $8: |
to temptation, and ſine. 'p. 72. oh, t luſts of the fleſh: - halt
Corollaryes from hence. P. 73- he exceſſes of no beaſts. ſo great 4s
Whether the os concerre. ro the
temptation of all finne. 7,
wan fume without the BE
of the Divell, but de facto, uſualh,
be hath a part in all temptations.
ibid: p.- 75-76.
Whether uſually hath the ſtart herein,
| | 0ur 0jPne corruptiont , or the devell.
P- 77.
Severall corollayes. . \p. 78,79.
| How the miniſtr3es of the evill Angell
; are diſtrijuged, whether #0 _ or
airfey,
Collin from the prienading: wr
courſe. P- 8x.
A ſhame for the ſaints to PR Steer
and fayle , as others that want their
aides. bid.
- differently under the power of the
Drvell. P. 82.
Which wayes eſpecially the bivels are
laid out towards mankinde, in mat=-
' ter of temptation. p. 83.
The divelt- would binder the worſhzp
of God; and in order to that, the
knowledge of him. ibid.
The drvell anongft his moſt. aſſured
vaſſalle ; pretends to. # ſhap'd and
form'd —_ » 4s" EY 9 the
Why thi Jun fills Idolany. P- I00,
wo + of mankind in bodily things. ib.
Thu frams infinitly contrary to-God,
appeares ſo to be by rwo roings eſpe |
FI bo
cially 4 \'e | P- 990.
The Divell where. he reignes maſt ab=
folutely ſubjefts perſons to the aftuall
of what ever we call un-
_cleanenes. . P.
The Scripture particularly mnzitles Fo ;
than to thu temptation. 9T-
Another beaten path of 'the i ,
1bid.
Es win are which they are to God. |
No thing more contrary to God: l aben
pride. ; 1bid.
The imaginations of proud men how
cattered by God. .: tbid.
_ and advantage of bumili-
. P-93>94495-
On pride COMES mins %.
P-95»
Pride makes us contend with "Kiko
tions, &. with God hmmſelf.p.96,97.
How the Divell # mmtztuled. to 4
zemptation. © P. 97>
her. emment tempration of the di-|
vels, coveteouſ
The ſeate of th ſt the bf Jones
Coveteouſneſſe purge I core "2 T
IOTL.
of thi Þumeony- extreamely de-|
- "tuded. : + + 104.
Tho comfort and i am of things #
"XR
C
£
PY [, 4 - yd
Goſpel -porſhip , oſpell preaching | -
moſt oppoſed by- the divell, and by | Men
oo ng 'Y ; | pa 85.
| | Coro: from thy." ibid. [4
Exale what the dreleppſubonſi ib.
he age of the ſings. Ad.
r
T-uw TATD
Kel $4 o
$88 af.
Corel. particularly from vb laſt bead
Generall Corollaryes drawne from theſe
- colmmen roades of temptation.p.103.
The miſery of ſirue lyes in ſumang abid.
The happines of a holy ſpirit. p.104.
The dwell fpnnes - by web finer for the
faints 3 but by But and End #s the
. ſame. Pp. 105.
Provocations to fight. bid;
The divyelts. power and: operation upon
us in communicating himſelf to our
underſtandings., and inward man
. muſt be fetcht from what hath been
ſaid of the good Angells large.
P. 36, 37,38. ibid.
The divell an mveterate enemy,bu evi
nature ever intended. p. 106.
Hu power wonderfully great... ibid.
The contentions for things of the prea-
teſt mament. Pi 1O7.
The prize of other warres nothing to
ours. Pp. 108.
A great advantage to fight for a love,
and mn the preſence of a love , and ſo
do we. ibid.
The third part of the diſcourſe, wherem
of the armour futed for thu warre.
| P. 109.
No. weapons fit for combatt withthe
drvell, but Gods. tbrd.
Luſts will take their turnes, and give
lace one to another. P. TIO.
Somethings which leoke like vertues ,
are but the ignorance of xſl. © ibid,
The mcompaſſing of temptations. ibid.
Some men ſtrong in the divell , and in
the power of hy might. p. 111.
What s meended by anyozxlay. ibid.
| Every one will do'a little im Religion.
| \ . Tbid. and p: 112.
Difficulty in Religion lyes m univerſa-
lity, and exaFines. Þ. II2,
What-our parts are inthi combate.
hats 1 71 BBS.
The more mighty any ſupreame-agent
Dayes of temptation evill dayes. "ib
Things incouraging to fight the w
ty of it, the glory, and pleaſure of vis
ory. Pp. It5.
Cowards have but the pleafure of Id-
lenes , and the miſery of ſlavery.
P.'I16,
2 Tim..2.'3. open'd. ibid: £9 p.117,
The bonds *#nd reſtraints that lye upon
ragement ſake. p. 118.
The particular peeces of armour , firit
the girdle of truth.
p. I19.
k | What meant by thi metaphor. ibid.
What truth 5.
+ 120.
| The cauſe of al inſtability becauf men
are mſincere , or Drs *5) |
tbid. | .
Men are what they ſee and judge
P. 121,
Comfort 69 joy renders ſtrong, and light
the Embleme of joy. ibid.
The notton of glory begirts,but light &
glory rinne together. p-122.
The divell playes in the darks , and de-
ceives under the vayle of miſts and
ſhadowes , in reſpeft of works _-_
ibid.
| t.
Corollaryes from thu peece. P. 123.
Converſe much with the. father of
lights , and with the word the books
of lights, and with the ſamts the
ſubjett of light. ibid..
Helpe our ſelves by what might fights of
f 4 4 qgar have F G 6 ibid.
How trut _ right ſights of thmgs
anſweres , wo, ad jth jy. 4
| jelt toour prejudice in thy fight.
Sincerity is immixednes. + p. 125-
How love determin#s and ſquaves-eve-
ry thing to the intereſt of mw
loved,
. 4
Ix =» eR ez wt "8p - 7. 1 FO " "8 RD _.
- eee.
* ow * "6 2 N
- « - "b :, _— V3
- - 0 " % "Rds > Fs ts x
4 4 bf + %
* %; 1,8
LY
2 4 —_—_
a 4th © 15 5 0
= *.
A
# , the more it intends and; a |.
oftrantne. -c-/\- 5 16+ "ibide |
The end and uſe of the —
*
the divell , are confidered for incou- |
Pp. .124-|
Le
WE
| ah - = ibid. & P- 127.
e reſpefted the
os. A B93 4e Wh: 7
Rn _ ES. 5 - LR 3-48 Pe 4 tl rt
4 -} ME ”Y WIFE EE Is 4b + Lines, gy = Pu
. q a 36s
kl " a IS ES We Joly g
bs” OE re, 5 I EAN - EL I
"BE {ELL
F, _ , x4
= he of a _ p. £27.
Reghreouſmes toward God and: men 1
IZ2
The op Angells fall under the confi-
deration of the bio of tby righ-
.cevuſneſſe. '- bid.
T herute and meaſure of chi righteouſe
| neſſe in regard" of men, Fe love. |
P- 129.
The objeft of thi righteouſhes , all, ca-
pable of God and happmes. _ ibid.
How this peece armes the breaſt. ibid.
The .tremblings and aſtonsſhments of
thoſe. which want thx armour.
&ecrs and wmpreſſions upon 8.p.131.
What it 1s pg Os 26d,
Chriſt a:head of influence. | p. 132.
Thy Scripture ſpeakes' rather of the
gvorking of the ſpirit of God in us,
then the imputation of Chriſt to us .
tbid.
How thy peece 1s to be put on. p.133.
Wicked men furniſh the divell with
weapons to deſtroy themſelves. 1bid.
The th peecc of armes fitted for the
feete and leggs. P. I34.
Wherein ths armour conſiſts. Fey
The notion of it cleared by ſeverall |
Scriptures. P.13&.
Alſo by reaſon. P-'1.36.
Helpes for the wg thu neceſſary
peece of armour. - 137. T38.
Corollaryes from thy als p.138.
The:Gofpell ſhould be admuniſtred like
"12 ſelf; lake good \newes.
| The uilty world need ſuch a hdr
121/tration.
| -XZO. |:
| How ſs righteouſnes 1s to be conſi-
. deed her, x 1b
\
| tbid.
F The love of God makes lovely Chara-
' Belceve not ſcantily , nor a tittle , have
We neede much knowledge to Aiehore
———————_
Q fon le of mfluence: "ibid
rth peece of armes , a ſhield.
| PiiT I.
That to be joyned withrhl Ry
What meant by fitry\dartes. ©.'*:iÞid.
Faith repells,and P. _
This above all tobe procured, \'
Our natures not perfetly'coole Va de-
fil'd by original corvuption. 'p. 143.
Two fiery darts accompany greatyſinnes,
ſeil. of luſt, and ya im the
example of Ammon. 7?
Example of Spira and Indas Patt
Look on ſinnes as" you -wilk\ſce" \them
within a few boures.. ibid.
Melangholy and depreſſion of ſpirit, a
temper eaftdy fired to —
What —_— of faith x; to z0 be pa" "Ins :
And hes faich doth it- bevy
The combat: by the wiſedome of faith
» changed from ot ſelves toGod.tbid.
Thu wes Davids ways 5 ns
Faith releives in extremity by
ding fights : examples thereo i
Both agamſt ſuming and parvy:
Faith fuckes down the. dew of ron Pi
rit, the cooling waters,&c. 1bid.
ot your faith to fetch and” ſpell
while the fiery darts are ſbootmg.
p. 148.
The uſ: of faith 1 as pleaſing to Gog,as
the re, 9f/eing neceſſary fur us. '1bid.
Confider beleeving under the notion of :
obedience. Pp. £49. |
Faith not a Priviledge left to the ar-|
bitrement of -otir owne wall , but an
mndiſpenſible duty. ibid.
C os the ——_— of faith; 1bid.
The obje&ion from the diſp ey be-
tween: finne and faith , anſwered.
P- I150-
Bb 2 God
|
Ree 4 FFB ks
< bo. Wy >* 40
a RAISE, Sat
, Eat I) £m
Kees - Ea + ” x
ME Rn 4 \ SEE tt oo ”
<> nf TO Mr SBI 54, 5 » 5 ER =. "*.x# yo $92
"4 a2, uh BE BY 230 Bobo dA 4 OTE & HS; x3 I 5 MEG,
Pi oY ys #:
| keving ,: which ſhewes that Gods
beart u init efpecidly ibid.
The beſt ſalve.yee can apply to the |.
wounds of Chriſt , u beleeving , your
JSinnes made them , your faith hcales
them. SECSE. -P. IF2.
| Ger faith ready agdinſt an evill day , a
day of fiery fk yee will then neede |
coole and quenching liquor which
faith drawes down tbid.
The fifth piece of thu armonr , the hel-
mer. Pp. IF3;
What thn s. ibiq |
All affeftions routed in love and afted
by it. ibid.
Love 4 made viſible according as the
affettion us , it atts by and through.
ibid.
In hope-love # in its throne , and aps
peares moſt lovely. . - I54.
—_—_— here not as a F ark and
ICS
. + ſome: ied a thi et
Faith nd before it , wy a firme
expefation of forme future good,
which we doalready bele:ve. 1bid.
Hope a birth, and effeR of faith. ibid.
How th: peece doth its work and fitts
the bead, as an helmet. \\ p. 15.
Thehead the rmciple of attion. ibid.
The end,the ſimbolxcall head. ibid.
The world holds ever our heads mfi-
nite things to corrupt 8, the holy
Ghoſt wards of all with the helmet
of ſalvation. ibid
_Y” Tus TaxanLE ph A
God' ploryer to effef& bi; great workges | anda he puts upon them. p. 157. = 2
one er bing Sin ae.s They av bas (hi s pictures , and |
ne ORR TI 2. =,
I Ngthing ſo fenc'd with motives,threats, | Wor Ngs 10t enough to
enkende Ec. as the buſmes of be= | © the objeRt of hope: d
- Smpoſture. P- IF$.
Hope u of things difficult , but ſuch as
are worthy , and difficult. 1bid.
Coroll. from thy piece.
| 1bid.
' Heavenly hope changes but the time,
puts you of to another day oe -
ibid.
The pleaſures of thr life but for a mi- |
nute , their fulnes worſe then their
- emptineſſe.
If our. hopes as other mens were here,
we were in a worſe condition then.
they for two reaſons.
Faith gives things a bottome, and hope.
5 grafted upon 12. ibid.
Ys
Theho es of worldly men in reſpeft of
the ſaints , bave ſcverall ke, 1 dem
fetts. P. 1G1.
The paſſions of worldly men are bal-
wt
lanc d with uncertaintyes , and their
hopes with feares. ibid. ;
The happines of heaven hes in the
fixing of joyes by eternity. ibid.
The joy of our hope « fix d by faith.
ibid
What it # to rejoyce in boaſtings.
__ Þ. 162.
Men thinke by the determination of
their wills,to e ffei that which godly
men do by faith. tbid.
An extreame vanity in the matter of
Our hopes differs from others not only
mn th: objett of them,the good things
hoped for , but in the bottoming of |
them by expeRation. p. 156.
All cthings but ſpirituall, have no conſi-
d:rable value , but what ignorance
the hopes of worldly men, as being of |"
thi — and meane. "_
The of
ef of our hopes things great.
| 16
Our knowledge makes colts =
hopes and joy in them.
- P. I F 9. þ
| Chriſtian rcligion wholy founded” upon
e
ibid. |,
P. 160." Jy |
=
|
ibid. |
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1] He that rejoxceth not: m the hopes of
y: ar nag to conflit-weth as well
ny proper for dog , as well as ſuf:
| innings and he greeves the more,be-
\| Patience fits for-this,but it muſt be the ;
| The praiſe of patience.
| Patience would ſinke and be oppreſt ,"if
| pe - x67.
| We ſhould uſe our paticnce,and releeve'
| Hope and ſtrength ſtand and fall
ther
\ Hope animates to all workes. p.1
- a” & Pe.” here fy 1
Ay tend; ,
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.
by
> things to come, will rejoyce 1n ame
ods” or [ry way xn, ibid.
echion , if nes In Jo.oreat
and ſteddy CD of joy oy
place do. we leave fer ſorrow. for
finne * Anſwered. p. 164.
There #s a double uſe of ſorrow *
ſine. ibid.
Whilſt God loves us, he greeves for our
cauſe he loves us and ſo ſhould we.
Pp. 165.
Never greeve without the relecfe of
(2) and joy . bid.
For the degree,why ſhould we not work
our ſelves and our ſorrowes 4s low as
affiitions would lay us. tbid.
as pleaſures , hope armes us for them
alſo. ibid.
We muſt hold out to the utmoſt ex-
treamity bythe law of warre.p.166.
patience of hope. ibid.
ibid.
it were not animated by the attivity
and livelynes of hope.
our patience,ss Chriſt did by the joy=/
Full fights of hope. . 1bid:
fering. bid.
| As we can do nothing without hope , ſo
we attempt the greateſt things by
| bope. p. 168.
tOge=
| ibd.
Proov'd by the example and precept of
Paul. ibid
Towhat degree hope muſt parify $
Coroll.. from the ſettling our bopes. |
: | _Þ- I7L.
To Ai our bopes , we mttiſt 3ingroove
and rasſe our faith _ _ thid.
In all compeſitions ſomething gives the |
body , faith gives the body and At
ance to hops. © _
Hope abridges the time of expefta-|
tion , and lives in an anticipation of,
eternal foes. | P. 172. ;
The laſt peece of Armes ; the ſword of
the ſpirit. ibid.
Thx s a ſpirituall weapon. p. 173-
That , the ſpirit uſeth. tbid.
That,the ſpirit form d. ibid.
What meant by the word of God here.
P. 174+
Proov'd to be the Scripture. ibid. |
Chriſt made uſe of thu weapon againſt
the divel himſeIf,69 in others.p.175. |
Whether the letter of ſence be the word | -
meant bere. ; ibid.
How ſhall u»grorant men know the |
Jerice-of Screprate.” p. 176.
To bavethe fivord fitted for our uſe, rs )
onr dete-ws well as the ſword it Bf
ibid, ;
The Scriptures theughr deepe , are for-
dable by men holy and diligent. ibid.
The ſamntes have a taſt proportionable
to their ſpirits, by which they can di-
Ringuiſh of foode. ibid. &'p. 177.
Try all things. b
P. 177.
The way to know the will of God , us to
t
do it. 1bid.
Alſo we muſt ſearch which pleaſing }
to God ibid
How it i done. ibid.
Corollary to incourage to fight. p. 178.
Men are ſellome overcome , but when
6g:
Particularly it purifyes the heart. ibid
= ſame reajon of our being like to
they are of the party. ibid. |
Severall Scriprure expreſſions teaching,
Yo +. us
— —
orgetfullneſſe WE 181; |
bo | Bi ps
x yet 1g the yi dnwgp of
in the events of things.
FIN it di [6 $3,
5 0078 credir. Þ.IT
To hype hes! guardes for tht hgh
ibid.
13 wa Scriptures "ER the _
t
of fine 184.
Theres reaſon why Chriſt lay fo ty when
others could ſing. ibid.
Fine 6 *t he great evil.
Keepe at the rear diſtance from
Invorporate, it whll to
| jy
oder et hinted, » not as q
Copti 20
Mme,
Armes, op be Fra ; ibid.
Prayer no 40 * theſe Armes , and!
' thereforc not inſiſted on, *Þ; 187.
It 'faſtens en the Armes and drawes|
downe ſucceſſe. ibid.
What meant Kayp®- here. tbid.
Every thing powerfull in the vertue of
an ordinance. ibid. !
The Concluſion. p. 188.
with ;
incorporal incorporeall
thar their
beingh beings
them then
operations apparitions
genui genium
pro ratre r ratto
moderatedly moderated by
ward wo
ſunne ſonne
Mathematicus, Mathematicians
God things
not Muſt be put out.
raiſedned raiſednes
medimus mediums
beleeve releive
light | fight
may
vice nice
motion notion
and muſt be put out.
their your
with which
Elixurs Elixars
_ 6 ends
wel e Put ont.
let a has. ſer*
the they
more more
your you
not not onely
to operating co-operating
ino:ginary inordinacy
thy the
hee be
have ſave
alrogether together
forma forma
which what
a love alone
muſt moſt
therefore is therefore that is
that 1s that it is
peoples puples' |
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=”
_
_
- -- .
ne
hee. yee
devotes denotes
clumbs elumbes
in is
lonnes loaves
ſubſhre ful ire |
temire renure
imployes implyes
helpe is help
of from - of well from
on you
at [-
him ghne
counted commirred
countinent commitment
ine&ions injections
that thus-
_ allye
nothing as , nothing ſo much as
not muſt be put out.
n finne
is was
have ſave
motrinefle motives
fault faint
princi inciple
pates gr” +
toward to warde
facten faſten'd
in other <« in no other
allozy
ofrer : afrer
contingenties . contingencies
and a - ina
cleafihg cleanſing
patienc patience
reſpger Fas wm
y 4 out,
j unftandings An rdiogs
if mul be put ont. |
_
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wet. rename
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